A35718	----	The Lord Strange his demands propounded to the inhabitants of the town of Manchester concerning a pacification and laying down of armes : with the valiant answer and resolution of the commanders and souldiers in denying and withstanding the said demands : also the names of the Scots elders and ministers chosen by the commissioners of Scotland to be sent to the Assembly of Divines appointed by the Parliament to be holden at London for the setling of religion. This text is an enriched version of the TCP digital transcription A35718 of text R20496 in the English Short Title Catalog (Wing D1091A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35718 Wing D1091A ESTC R20496 12293548 ocm 12293548 58945 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35718) Transcribed from: (Early English Books Online ; image set 58945) Images scanned from microfilm: (Early English books, 1641-1700 ; 248:E121, no 25) The Lord Strange his demands propounded to the inhabitants of the town of Manchester concerning a pacification and laying down of armes : with the valiant answer and resolution of the commanders and souldiers in denying and withstanding the said demands : also the names of the Scots elders and ministers chosen by the commissioners of Scotland to be sent to the Assembly of Divines appointed by the Parliament to be holden at London for the setling of religion. Derby, James Stanley, Earl of, 1607-1651. [2], 6 p. Printed for Th. Cook, London : October 8, 1642. Reproduction of original in Thomason Collection, British Library. eng Derby, James Stanley, -- Earl of, 1607-1651. Scotland. -- Parliament. Westminster Assembly (1643-1652) Manchester (England) -- History -- Siege, 1642. A35718 R20496 (Wing D1091A). civilwar no The Lord Strange his demands: propounded to the inhabitants of the town of Manchester, concerning a pacificction [sic], and laying down of a [no entry] 1642 1001 1 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-10 Mona Logarbo Sampled and proofread 2006-10 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE LORD STRANGE HIS DEMANDS : Propounded to the Inhabitants of the Town of MANCHESTER , concerning a pacificction , and laying down of Armes : WITH The valiant Answer and Resolution of the Commanders and Souldiers , in denying and withstanding the said Demands . ALSO The names of the Scots Elders and Ministers chosen by the Commissioners of Scotland to be sent to the Assembly of Divines appointed by the Parliament to be holden at London for the setling of Religion . LONDON , Printed for Th. Cook . October 8. 1642. THE LORD STRANGE his Demands of the Inhabitants of MANCHESTER . Also a Catalogue of th●se Elders and Ministers that were chosen by the Commissioners of the Generall Assembly of Scotland , to be sent to the Assembly of Divines in England . THe late Lord Strange , now Earle of Darby , having strongly besieged the towne of Manchester in the County Palatine of Lancaster , and lien before it with his Forces , to the number of two thousand Foot and six hundred horse , with 8. or 9. Peeces of Ordnance , from the four and twentieth of September to this present , since which time many shot have been discharged on both sides ; the Lord Strange planted his Ordnance in two severall places , and plaid very fiercely upon the Towne , and so hath continued night and day ever since , but hath done very little or no harme ! his Musketiers have made many furious assaults against the town , and were as bravely withstood by those of the towne , who most couragiously defended their works , & made good their quarters against the enemy , beating them off , and killing above an hundred of them ( among which were some Commanders of note ) without the losse of one man . His Lordship seeing that by force he could not prevaile against the towne , hee sent a messenger to desire 〈◊〉 parley with the inhabitants of the towne , but they would not condescend unto it , till after foure or five messages from his Lordship , and then they agreed that there should bee a cessation of Armes on both sides , from tuesday in the afternoone , till seven of the clock the next day ; in the mean while the L. Strange propounded these demands following : 1. That they would lay downe their armes , and deliver them up to his Lordship . 2. That he might march through the town with his Army , which were both denied . 3. That they would deliver him a thousand pound in money . 4. Then he demanded but two hundred Muskets . 5. Seeing none of these would be granted , rather then be frustrate in all his demands , in his last message he desired but fifty Muskets , and he would raise his siege and leave the town . After some debate and serious consultation concerning these demands between the Commanders and common souldiers , a peremptory and resolute answer was returned his Lordship by the unanimous consent of them all , that he should not have so much as a sword . The towne hath now held out a complete fortnight , and still continues with an undaunted resolution to stand it 〈◊〉 against him . Many of his souldiers run away , and confesse they have neither meat nor money , but what they get by robbing . Captain Bradshaw hath behaved himselfe most valiantly , to his everlasting renown . The enemy have discharged their Ordnance above three hundred times , and the Musketiers have done what they could , and yet have we not lost one person in the fight , but a boy unarmed standing upon a stile , but the townsmen have killed above a hundred , and taken eighty prisoners of the enemies . A Catalogue of the Elders and Ministers of Scotland appointed by the Commissioners to be sent to the Assembly of Divines in England for setling of Religion . CErtain Letters are sent from Scotland to the Parliament , and read in the House of Commons , directed to the Lord and Commons now assembled in the high Court of Parliament of England , in manner of a Remonstrance , wherein they did declare the sense that they have of the great distractions and distempers of this Kingdome , tending to the subversion of the long established government thereof , and the confusion of the whole State , and in the end would prove the distruction of that their Kingdome of Scotland ; and therefore the Lords and Commons of that Kingdome are resolved to present a Petition to His Majesty , with such reasons as they conceive may move him to an accommodation of peace & agreement with both his Houses of Parliament ; but if the same should be rejected , they are resolved to assist the Parliament with force of armes , to defend their just cause , and to bring all delinquents and incendiaries that have disturbed the peace of the Kingdome , and caused these troubles , to condigne punishment , which the House with great joy and much thankfulnesse accepted of . The Parliament seeing distractions 〈◊〉 divisions , and schismes to be crept into the Church , have made choice of an assembly of divers reverend and learned Divines for the setling and reforming of Religion : and the Commissioners of the generall Assembly of Scotland have made choice of three Elders , and six Ministers to be present at the Assembly of Divines here in England . The Elders are The Earle of Cassells . Lord Maitland . Sir Archibald Johnston The Scots Ministers are , M. Henderson . M. Douglasse . M. Rutherfurd . M. Bayly . M. Gelaspe . M. Borthvicke . FINIS . 
A57141	----	The humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57141 of text R11585 in the English Short Title Catalog (Wing R1254). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57141 Wing R1254 ESTC R11585 13572981 ocm 13572981 100396 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57141) Transcribed from: (Early English Books Online ; image set 100396) Images scanned from microfilm: (Early English books, 1641-1700 ; 799:12) The humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. Reynolds, Edward, 1599-1676. [2], 6 p. [s.n.], London : 1650. Written by Edward Reynolds. Cf. NUC pre-1956. Reproduction of original in Huntington Library. eng Westminster Assembly (1643-1652) Great Britain -- Church history -- 17th century. Great Britain -- Politics and government -- 1649-1660. A57141 R11585 (Wing R1254). civilwar no The humble proposals of sundry learned and pious divines within this kingdome. Concerning the engagement, intended to be imposed on them for Reynolds, Edward 1650 1932 5 0 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The humble PROPOSALS OF Sundry Learned and Pious DIVINES Within this Kingdome . Concerning the ENGAGEMENT , Intended to be imposed on them for their Subscriptions . PSAL. 64. 5. They commune of laying snares privily . EXOD. 23. 2. Thou shalt not follow a multitude to do evil . PET. 3. 17. For it is better if the will of God be so , that ye suffer for well doing then for evill doing . LONDON , Printed in the Year , 1650. The humble Proposals of sundry Divines within the Kingdom , Concerning the Engagement intended to be imposed on them for their Subscriptions . WE Ministers of the Gospell of Jesus Christ , who have all of us from the beginning faithfully served the Parliament , and have in pursuance of those great and honourable ends of just Liberty and Reformation , suffered many and grievous things in our Names and Estates from the common Enemy : and to this day have adhered to our first Principles , and do still promise in our Places and Stations to maintain the Peace of this Nation , and to pay obedience to the Lawes thereof ; conceiving it our duty in such a time as this , in all wayes of meekness and humility to endeavour the Preservation of our inward Peace and outward Safety , being streightned in Conscience upon the case of the present Engagement , do humbly offer these ensuing particulars . 1. That although we hold our selves bound by our former Solemn Covenants and Engagements , in that sense of them wherein they were by publick Authority imposed on us , yet being convinced of the necessity of civill Government in a Land , for the preservation of Humane Society , and prevention of all those Evills which the outrages of wicked men unrestrained would produce , and upon mature deliberation considering , That when the wise and holy Providence of God ( whose judgements are unsearchable , and wayes past finding out ) shall at any time so shake the foundations of States and Kingdoms , as to disable one Government from affording protection and preservation , and to admit any other to obtain it ; it is not then strange to the will of God , light of Nature , judgement of the learned , and practice of Christians in former ages , nor to our own principles or former Engagements , to live quietly and peaceably in our places and callings , and to submit to such things as are imposed upon , or required of us , by the powers which are in actual possession , being things in themselves lawfull and necessarie to the preservation of our selves and others , ( for this we conceive may be done without disputing the right or title of those that are in place of Magistracy ) we do upon these premises declare that we wil accordingly behave our selves . 2. That we do humbly conceive that there is a great difference between these things and a Subscription to this Engagement , in the words wherein it is required , and that in divers respects . First , This Subscription ( as to our Consciences ) doth imply an approbation of the present establishment , as effected by a full and a free Authority . Secondly , An active concurrence , and as it were a ratifying consent of the people thereunto , it having been declared , that the originall of all just power is in the People . Thirdly , An obligation , to act an all times , in all places and capacities ; to the promoting and strengthening of it , & not only of it ( but by a parity of Reason ) of any other , which by the possible advantage of power , may at any time hereafter , even to the prejudice and ruine of this , set up it selfe , and then require of us the like subscription . 3. Being by this Engagement bound up to these particulars , as the words seem to import , we further conceive , That we shall by this subscription , violate those former Engagements , in Oathes , Protestations , and in the Solemn League and Covenant , wherein we were by the former Commands of Parl. obliged , in which last particular , if the time we entred into it be considered , viz. In the day of our extremity , or the Religious solemnity , with hands lifted up to the most high God ; or the matter of it , which is comprehensive of things Sacred and Civill , and particularly of the Rights and Priviledges of Parliament , and the Liberties of the Kingdome : or the sense wherein we then took it ; or the asseveration , that we would never be drawn from it , by any Terrour or Combination whatsoever ; or the durable obligation which we brought upon our selves by it , even all the dayes of our lives ; or the Considerations which we had before our eyes in the taking of it , namely the Glory of God , the advancement of the Kingdome of our Lord Iesus Christ , and the Happinesse of the King and his Posterity . These things being duly considered , do leave such an awfull impression on our Consciences , that anlesse the consistency thereof with this Engagement be made unquestionably clear unto us , it cannot but render our Consciences trembling & doubtfull , & so the act of Engaging , by the Apostles rule , to us unlawfull , as by a parity of Reason it would have been undoubtedly inconsistent with our Covenant , to have subscribed an Engagement to the King and Lords , without the Commons of England , if it should by their Agreement and Authority , have been required of us . 4. These things being considered in the nature of the Engagement , and in the full relation to which it stands to former Engagements , cannot in our judgements but minister matter of generall scandall and offence to multitudes of men , both good and bad , many of whom being not able to make , or happily so much as understand subtile distinctions , whereby guilt may either be evaded or palliated , will look upon us as breakers of our Oaths and Covenants , as prevaricators of the most sacred and solemn things , as men of ductile spirits , and prostituted Consciences , led by principles of fear or interest : which prejudice ( though we would grant , were more founded in the ignorance and mistakes of these men , then many solid and just reasons ) would yet grosly wound the Gospel , expose our Ministry to scorn ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the Consciences of our hearers ( who though through fear or other private ends may themselves have subscribed , yet retain low thoughts of us , as if we acted on the like principles ) as that we cannot but believe , but Christ would be a greater looser by our subscription , then the state can any way be a gainer by it ; we desire alwayes to keep in mind the noble resolution of the Apostle , who would not in case of scandall use his own just power , but chose rather to suffer all things , lest he should binder the Gospel of Christ and concluded , it was better for him to die , then that any in that behalf should make his glorying void . Upon these and such like grounds , purely consciencious , and not out of any private interest or design , contrary to the peace of this Common-wealth , we are 〈◊〉 to forbear Subscription , untill either by solemn debate of the Engagement ( as of the Covenant ) or otherwise , our Consciences shall be cleared of important scruples . So we humbly crave leave further to represent ▪ that our former Governours ( not duly considering that men even in highest authority as well as others , are by the doctrine of the Scriptures concerning scandall , bound to avoid the laying of shares and stumbling-blocks in the way of their Brethren ) 〈◊〉 not onely attempted ( as in their late Canon● to impose an 〈◊〉 Oath , but also enforced Subscriptions on many godly and learned Ministers , to the utter undoing of themselves and Families , and that with such vigour ▪ that the beginning of K. James his Government , was with the deprivation of 3. or 〈◊〉 of them : and though we shall not take upon us to charge upon that severity of theirs the consequences which have followed , yet we may offer this observation ; that sundry examples may be given of Gover●●●●s , who have laid the unhappy foundation of ensuing evills to themselves and their people , in the beginning of their Government . And therefore we do presume that those in present power ( according to their professed Principles and Resolutions , to have respect to tender Consciences ) wil not 〈◊〉 us to the sad Dilemma of chusing either sinne or affliction , and hope that the many years experience of our quiet behaviour and faithfull service , may give them a better assurance and security for our peaceable conversation , then the fained Subscriptions of very many ; who professe themselves not engaged by this Engagement ; but use ●●s a protection of their Estates , and a cover under which they hide and keep warm their former malignity , and who certainly would rejoyce at , and take the advantage of that sad division which is likely to ensue amongst those who have co-operated in the common cause of Reformation and just Liberty . We being at present shut up under such considerations as these , do humbly beseech those in present power , not to compell us ( whose reputation is as necessary for others , as a good conscience for ourselves ) to draw reproach upon Religion , and vilifie the reputation of the Ministry , by which the service of Jesus Christ is advanced , and cause others to think we esteem Oaths as changeable as opinions ; and so brand us with the odious mark of 〈◊〉 and prevarication , subject us to the contempt 〈◊〉 〈◊〉 of all , as men of loose and uncertain principles , lay foundations to our selves of subscribing any thing hereafter upon the same grounds , and that unto these things we may not be enforced by so high and heavy a penalty 〈◊〉 to be outlawed of our Birth-right , which is a punishment too heavy to be inflicted for no crime , and as we conceive , can hardly be exampled to have been inflicted on any but persons of infamous note , with whom ( we may speak without vanity ) we have not deserved to be numbred , untill by wilfull violation of the Lawes , we deprive our selves of their protection , forfeit the benefit of them . FINIS . Notes, typically marginal, from the original text Notes for div A57141e-210 Sect. 1. Sect. 2. Sect. 5. Sect. 6. Sect. 7. 
A34784	----	The Covenant with a narrative of the proceedings and solemn manner of taking it by the honourable House of Commons and reverent Assembly of Divines the 25th day of September, at Saint Margarets in Westminster : also two speeches delivered at the same time, the one by Mr. Philip Nye, the other by Mr. Alexander Hendersam. This text is an enriched version of the TCP digital transcription A34784 of text R3970 in the English Short Title Catalog (Wing C6621). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 56 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34784 Wing C6621 ESTC R3970 12085033 ocm 12085033 53696 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34784) Transcribed from: (Early English Books Online ; image set 53696) Images scanned from microfilm: (Early English books, 1641-1700 ; 240:E70, no 22) The Covenant with a narrative of the proceedings and solemn manner of taking it by the honourable House of Commons and reverent Assembly of Divines the 25th day of September, at Saint Margarets in Westminster : also two speeches delivered at the same time, the one by Mr. Philip Nye, the other by Mr. Alexander Hendersam. Henderson, Alexander, 1583?-1646. Nye, Philip, 1596?-1672. [2], 34 p. Printed for Thomas Vnderhill..., London : 1643. Text of covenant: p. 1-6. Reproduction of original in Thomason Collection, British Library. eng England and Wales. -- Parliament. -- House of Commons. Westminster Assembly (1643-1652) Solemn League and Covenant (1643) A34784 R3970 (Wing C6621). civilwar no The Covenant: with a narrative of the proceedings and solemn manner of taking it by the Honourable House of Commons, and reverent Assembly o [no entry] 1643 10764 22 0 0 0 0 0 20 C The rate of 20 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-03 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Melanie Sanders Sampled and proofread 2004-07 Melanie Sanders Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE COVENANT : WITH A Narrative OF The Proceedings and Solemn Manner of Taking it by the Honourable House of COMMONS , and Reverent Assembly of DIVINES the 25th day of September , at Saint Margarets in Westminster . ALSO , TWO SPEECHES Delivered at the same time ; The one By Mr. Philip Nye , The other By Mr. Alexander Hendersam . Published by speciall Order of the House . LONDON , Printed for Thomas Vnderhill at the Bible in Wood-Street , 1643. THE COVENANT , That was read , svvorn unto , and subscribed by the Honourable House of Commons , and Reverend Assembly of DIVINES , the 25. of September . WE Noblemen ; Barons , Knights , Gentlemen , Citizens , Burgesses , Ministers of the Gospell , and Commons of all sorts in the Kingdomes of England , Scotland , and Ireland , by the providence of God , living under one King , and being of one Reformed Religion ; Having before our eyes , the glory of God , and the advancement of the Kingdome of our Lord and Saviour Iesus Christ , the Honour and happinesse of the Kings Majestie , and His posterity ; and the true publique Liberty , Safety , and Peace of the Kingdomes ; wherein every ones private condition is included : And calling to minde the treacherous and bloody Plots , Conspiracies , Attempts , and practises of the enemies of God , against the true Religion , and Professors thereof , in all places , especially in these three Kingdomes , ever since the Reformation of Religion : And how much their rage , power , and presumption , are of late , and at this time encreased , and exercised , whereof the deplorable Estate of the Church and Kingdome of Ireland , the distressed Estate of the Church and Kingdome of England , and the dangerous Estate of the Church and Kingdome of Scotland , are present and publique Testimonies : We have now at last ( after other meanes of Supplication , Remonstrance , Protestations , and Sufferings ) ▪ for the Preservation of our selves , and our Religion , from utter ruine and destruction , according to the commendable practise of these Kingdoms in former times , and the example of Gods people in other Nations , after mature deliberation , resolved and determined , to enter into a mutuall , and solemne League , and Covenant , wherein we all subscribe ; And each one of us for himselfe , with hands lifted up to the most high God , doe sweare : 1 That wee shall sincerely , really , and constantly , through the Grace of God , endeavour in our severall Places , and Callings , the preservation of the Reformed Religion in the Church of Scotland in Doctrine , Worship , Discipline , and Government against our common enemies ; The Reformation of Religion in the Kingdomes of England , and Ireland , in Doctrine , Worship , Discipline , and Government , according to the Word of God , and the example of the best Reformed Churches . And shall endeavour to bring the Churches of God in the three Kingdomes , to the neerest Conjunction and Vniformity in Religion , Confession of Faith , Forme of Church Government , directory for Worship , and Catechizing , That we and our Posterity after us , may as Brethren , live in Faith and love ; and the Lord may delight to dwell in the midst of us . 2 That we shall in like manner without respect of persons , endeavour the extirpation of Popery , Prelacy , ( that is , Church-government by Arch-Bishops , Bishops , their Chancellours and Commissaries , Deanes , Deanes and Chapters , Arch-deacons , and all other Ecclesiasticall Officers , depending on that Hierarchy ) Superstition , Heresie , Schisme , Prophanenesse , and whatsoever shall be found to be contrary to found Doctrine , and the power of Godlinesse ; lest we partake in other mens sinnes , and thereby be in danger to receive of their plagues : And that the Lord may be one , and his Name one in the three Kingdomes . 3 We shall with the same Sincerity , Reality , and Constancy , in our severall Vocations , endeavour with our Estates , and Lives , mutually , to preserve the Rights and Priviledges of Parliaments , and the Liberties of the Kingdomes : And to preserve , and defend the Kings Majesties Person , and Authority , in the preservation and defence of the true Religion and Liberties of the Kingdome : That the World may beare witnesse with our Consciences , of our Loyalty ; And that we have no thoughts , or intentions to diminish His Majesties just Power and Greatnesse . 4 We shall also with all faithfulnesse endeavour the discovery of all such as have beene , or shall be Incendiaries , Malignants , or evill Instruments , by hindering the Reformation of Religion , dividing the King from his People , or one of the Kingdomes from another , or making any Faction , or Parties amongst the People , contrary to this League and Covenant ; that they may be brought to publicke tryall , and receive condigne punishment , as the degree of their offences shall require , or deserve : Or the supreame Judicatories of both Kingdomes respectively , or others having power from them for that effect , shall judge convenient . 5 And whereas the happinesse of a blessed Peace betweene these Kingdomes , denyed in former times to our Progenitors , is by the good providence of God granted unto us , and hath beene lately concluded and setled by both Parliaments ; We shall each one of us according to our Place and Interest , endeavour ▪ That they may remaine conjoyned in a firme Peace and Vnion to all posterity ; And that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Article . 6 We shall also according to our Places and Callings in this common Cause of Religion , Liberty , and Peace of the Kingdomes , assist and defend all those that enter into this League , and Covenant ▪ in the maintenance and pursuing thereof ; And shall not suffer our selves , directly , or indirectly , by whatsoever Combination , Perswasion , or Terrour ▪ to be divided , or withdrawn from this blessed Vnion , and Conjunction ; Whether to make defection to the contrary part ; Or to give our selves to a detestable indifferency , or neutrality in this Cause , which so much concerneth the Glory of God , the good of the Kingdomes , and Honour of the King ; But shall all the dayes of our lives , zealously and constantly continue therein , against all opposition ; And promote the same according to our power , against all Lets , and Impediments whatsoever : And what we are not able our selves to suppresse , or overcome , we shall reveale , and make knowne , that it may be timely prevented or removed . All which we shall doe as in the sight of God . And because these Kingdomes are guilty of many sinnes and provocations against God , and his Sonne Iesus Christ , as is too manifest by our present distresses ▪ and dangers , the fruits therof ; We professe and declare before God and the world , our unfained desire to be humbled for our owne sinnes , and for the sinnes of these Kingdomes , especially , that we have not as we ought valued the inestimable benefit , of the Gospel ; That we have not labored for the purity and power thereof , and that we have not endeavored to receive Christ in our hearts , nor to walk worthy of him in our lives , which are the causes of other sinnes and transgressions , so much abounding amongst us ; And our true and unfained purpose , desire , and endeavour for our selves , and all others under our power and charge , both in publicke and in private , in all duties wee owe to God and man , to amend our lives , and each one to goe before another in the example of a reall Reformation , that the Lord may turne away his wrath , and heavy indignation , and establish these Churches and Kingdomes in Truth and Peace . And this Covenant we make in the presence of Almighty God , the searcher of hearts , with a true intention to perform the same , as we shall answer at that great day when the secrets of all hearts shall be disclosed : Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end , and to blesse our desires and proceedings with such successe , as may be deliverance and safety to his people , and encouragement to other Christian Churches groaning under , or in danger of the yoak of Antichristian Tyranny , to joyne in the same , or like Association and Covenant , to the glory of God , the enlargement of the Kingdome of Iesus Christ , and the Peace and Tranquillity of Christian Kingdomes and Common-wealths . The Proceedings of the Covenant , with the manner of taking thereof by the Honourable House of COMMONS , and the Reverend Assembly of DIVINES . THe Commissioners sent from the Honourable Houses of Parliament to the Kingdome of Scotland , having ( besides other weighty Affaires ) instructions to take into consideration whatsoever might be effectuall for bringing the two Kingdoms to a more neer Conjunction and Union , there was a Committee of the Honourable Convention of Estates in Scotland , and another Committee of the Generall Assembly of the Church designed to joyne with them in this great and necessary consultation , in which , after much agitation , the result and conclusion was , that a solemne League and Covenant taken mutually by both Kingdomes , would be the most conducing meanes to such a happy Vnion . Thereupon a form of Covenant by their Common assent was agreed upon , and presented to bee read and considered of , in the Generall Assembly ; where it had assent and approbation : and was thence recommended to the Convention of Estates , by an Order of the Assembly , as followeth . Edenb. August . 17. 1643. Sess. 14. THe Assembly having recommended unto a Committee appointed by them to joyne with the Committee of the Honourable Convention of Estates , and the Commissioners of the Honourable House of the Parliament of England , Certaine Propositions presented unto them by the aforesaid Commissioners of the Honourable House of the Parliament of England , for bringing the two kingdoms to a more neere Conjunction and Vnion , received from the aforesaid Committees , the Covenant under-written , as the result of their Consultations ; And having taken the same as a matter of so publike concernment , and of so deep importance , doth require unto their gravest consideration , Did with all their hearts and with the beginnings of that joy which they did finde in so great measure upon the Renovation of the Nationall Covenant of this Kirk and Kingdome , All with one voice approve and embrace the same , as the most powerfull meane by the blessing of God for setling and preserving the true Protestant Religion with perfect Peace in His Majesties Dominions , and propagating the same to other Nations , and for establishing his Majesties Throne to all Ages and Generations . And therefore with their best affections recommend the same to the Honourable Convention of Estates , that being examined and approved by them , it may be sent with all diligence unto the Kingdome of England , That being received and approven there , the same may be with publick humiliation , and all religious and answerable solemnity sworne and subscribed by all true Professors of the Reformed Religion , and all His Majesties good Subjects in both Kingdomes . Ar. Jhonston Cler. Eccl. From that Honourable Convention it obtained like approbation , with a recommendation to the Kingdom of England , as in this Order of theirs appeareth . At Edinburgh . 17. of August , 1643. THe Noblemen , Commissioners of Shires and Burroughs now convened , having received the Covenant above-written from their Committee as the result of their consultations with a Committee of their generall Assembly and the Commissioners of both Houses from the Parliament of England , and having taken the Covenant into their gravest consideration , did with all their hearts , and great expressions of joy and unanimity approve and embrace the same as the most powerfull meane , by the blessing of God , for setling and preserving the true Protestant Religion with a perfect peace in all his Majesties Dominions , and propagating the same to other Nations , and for establishing his Majesties Throne to all ages : And being very confident that their Brethren in the Kingdome of England will heartily receive and approve the same ; Therefore according to the earnest recommendation of that venerable Assembly of this Kirk now thinks it most necessary for the good ends afore-said , that it be sent into that Kingdome with all diligence , that being received and approved by their Brethren there , the same may be with all religious solemnities swerne and subscribed by all true Professours of the Reformed Religion , and all his Majesties good Subjects in both Kingdomes . Extract . Arch. Primrose , Cler. Conven. Some Commissioners also , were sent from the Generall Assembly of the Church of Scotland , with instructions for furthering the Covenant and the intended union of the Churches of both Kingdoms . This Covenant being presented to the Honourable House of Commons , and considered by them in the severall branches and Articles thereof , was recommended to a Committee to be chosen of their own Members , and sorne of the Divines of the Assembly , together with the Commissioners sent from Scotland , to the intent that some expressions might be farther explained , and that the Kingdome of Ireland also might bee expresly taken into the same league and Covenant with us : Which being done with great care and diligence by those Committees and Commissioners , It was then read in the Assembly of Divines , and afterwards in the House of Commons , and received a most full and universall assent from the Members of both , Nemine contradicente . This form of Covenant was presented also to the House of Lords , by whom likewise it was taken into consideration , and approved of , as fit to be entred into by the three Kingdomes . On Friday the 22. of September it was concluded by the House , this Oath and Covenant should be solemnly taken publikely in the Church at Westminster , called Saint Margarets Church , the Monday following , by the House of Commons and the Assembly of Divines : To which purpose an Order was sent to the Assembly from the House to give them notice thereof ; and that some of the Assembly be appointed to pray and to exhort , for the more solemn celebrating of so serious and weighty a service . The Assembly appointed Mr. Philip Nye to make the exhortation , Mr. Iohn White to pray before , and Mr. Dr. Gouge to pray after the exhortation . The House met at the usuall place , and thence went with their Speaker to the Church ; the Assembly also at the same time with their Prolocutor . A Psalme being sung , solemne prayer was made , after the prayer an exhortation to the Honourable House and Reverend Divines encouraging them to this work as a work of a marvellous high nature and concernment . This being ended , Mr. Alexander Hendersam , one of the Commissioners sent from the Assembly of the Church of Scotland , being also desired thereunto , made a Speech to the like purpose . Then the Covenant was read , notice being first given to the Assembly , that after the hearing of it , each person should immediately by swearing , worship the great Name of God , and testifie so much outwardly by lifting up their hands : which was all done very solemnly and with so much joy seen in their countenances , and manifested by clapping of their hands , as was sutable to the gravity of such a worke , and the sadnesse of the present times . Both Assemblies having thus sworn , with whom the Commissioners from Scotland joyned , the Speaker with the Members of the House of Commons , went up into the Chancell , and there subscribed their names in a Roll of Parchment provided for that purpose , in which this Covenant was fairly written , and afterward the Prolocutor , the Commissioners from Scotland , and the Members of the Assembly of Divines did the like in another Roll , which being finished , the Name of God was again solemnly invocated , and praises returned for vouchsafing this Church and Kingdome so happy and joyfull a day ; a Psalme was sung , and then the Assembly dismissed . An Exhortation made to the Honourable House of Commons and Reverend Divines of the Assembly , by Mr. Nye before he read the Covenant . A Great and solemn work ( Honourable and Reverend ) this day is put into our hands , let us stir up and awaken our hearts unto it . We deale with God as well as with men , and with God in his greatnesse and excellencie , for by him we sweare , and at the same time we have to doe with God and his goodnesse , who now reacheth out unto us a strong and seasonable arme of assistance . The goodnesse of God procuring succour and help to a sinfull and afflicted people ( such are we ) ought to be matter of feare and trembling even to all that heare of it , Ier. 33. 9. We are to exalt and acknowledge him this day who is fearefull in praises , sweare by that Name which is holy and reverent , enter into a Covenant and league that is never to bee forgotten by us nor our posterity , and the fruit I hope of it shall be so great , as both we and they shall have cause to remember it with joy ; and such an Oath as for matter , persons , and other circumstances , the like hath not been in any age or Oath we read of in sacred or humane Stories , yet sufficiently warranted in both . The parties ingaging in this league are three Kingdoms , famous for the knowledge , and acknowledgement of Christ above all the Kingdoms in the world ; to swear before such a presence , should mould the spirit of man into a great deale of reverence ; what then to be engaged , to be incorporated , and that by sacred Oath , with such an high and Honourable Fraternity ? An Oath is to be esteemed so much the more solemn , by how much greater the persons are that sweare each to other : as in heaven when God sweares to his Son , on earth when Kings sweare each to other ; so in this businesse , where Kingdomes sweare mutually . And as the solemnity of an Oath is to bee measured by the persons swearing , so by the matter also that is to be sworne to ; God would not sweare to the Covenant of works , he intended not to honour it so much , it was not to continue , it was not worthy of an Oath of his ; but to the Covenant of grace , which is the Gospel , he swears and repents not of it . God sweares for the salvation of men , and of Kingdoms : And if Kingdoms sweare , what subject of an Oath becommeth them better then the preservation and salvation of Kingdomes , by establishing the Kingdome of a Saviour amongst them , even our Lord and Saviour Jesus Christ , who is a Mediator and Saviour for Nations as well as particular persons ? The end also is great and honourable , as either of the former , Two is better then one , saith He who best knoweth what is best ; and from whom alone every thing hath the goodnesse it hath . Association is of divine Off-spring ; not only the being of Creatures , but the putting of them together : the cluster as well as the grape is the work of God : confort and harmony amongst men , especially amongst Saints , is very pleasing unto the Lord . If when but two or three agree and assent upon any thing on earth , it shall be confirmed in heaven ; and for this , because they gather together in his name , much more when two or three Kingdomes shall meet and consent together in his name and for his name , that God may bee one , and his name one amongst them , and his presence amidst them . That prayer of Christ seemeth to proceed from a feeling sense of his own blessednesse ; Father , that they may be one , as thou in me , &c. Unity amongst his Churches and Children must needs therefore be very acceptable unto him : For out of the more deep sense desires are fetcht from within us , the more pleasing will be the answer of them unto us . Churches and Kingdomes are deare to God , his patience towards them , his compassions over them , more then particular persons , sheweth it plainly . But Kingdoms willingly engaging themselves for his Kingdome , his Christ , his Saints , the purity of Religion , his worship , and Government , in all particulars , and in all humility , sitting down at his feet to receive the law and the rule from his mouth ; what a price doth hee set upon such ? Especially when ( as we this day ) sensible of our infirmity , of an unfaithfull heart not steddy with our God , but apt to start from the cause , if we feele the knife or the fire ; who binde our selves with cords , as a sacrifice to the hornes of the Altar . We invocare the name of the great God , that his vowes , yea his curse may be upon us , if we doe not this ; yea though we suffer for so doing : that is , if we endeavour not so farre as the Lord shall assist us by his grace , to advance the Kingdom of the Lord Jesus Christ here upon earth , and make Jerusalem once more the praise of the whole world , notwithstanding all the contradictions of men . What is this but the contents and matter of our Oath ? What doe we covenant ? What doe we vow ? Is it not the preservation of Religion , where it is reformed , and the Reformation of Religion , where it needs ? Is it not the Reformation of three Kingdomes , and a Reformatiom universall , Doctrine , Discipline , and Worship , in whatsoever the Word shall discover unto us ? To practise , is a fruit of love ; to reforme , a fruit of zeale ; but so to reforme , will be a token of great prudence , and circumspection in each of these Churches . And all this to be done according to Gods word , the best Rule , and according to the best reformed Churches , the best interpreters of this Rule . If England hath obtained to any greater perfection in so handling the word of righteousnesse , and truths , that are according to godlinesse , as to make men more godly , more righteous : And if in the Churches of Scotland any more light and beauty in matters of Order and Discipline , by which their Assemblies are more orderly : Or if to any other Church or person it hath beene given better to have learned Christ in any of his wayes then any of us ; wee shall humbly bow , and kisse their lips that can speak right words unto us in this matter , and help us into the nearest uniformity with the word and minde of Christ in this great work of Reformation . Honourable and Reverend Brethren , there cannot be a more direct and effectuall way to exhort and perswade the wise , and men of sad and serious spirits ( and such are you to whom I am commanded to speak this day ) then to let into their understandings the weight , and worth , and great importance of the work they are perswaded unto . This Oath is such , and in the matter and consequence of it , of such concernment , as I can truly say , it is worthy of us , yea of all these Kingdomes , yea of all the Kingdoms of the World ; for it is swearing fealty and allegeance unto Christ the King of Kings ; and a giving up of all these Kingdomes , which are his inheritance , to be subdued more to his Throne , and ruled more by his Scepter , upon whose shoulders the government is laid , and in the encrease of whose Government and peace there shall be no end , Esa. 9. Yea , we finde this very thing in the utmost accomplishment of it , to have been the Oath of the greatest Angel that ever was , who setting his feet upon two of Gods Kingdomes , the one upon the Sea , the other upon the Earth , lifting up his hand to heaven , as you are to doe this day , and so swearing , Rev. 10. The effect of that Oath you shall find to bethis , that the kingdoms of the world become the kingdomes of the Lord and his Christ , and he shall reigne for ever , Rev. 11. His Oath was for the full and finall accomplishment , this of yours for a graduall , yet a great performance towards it . That which the Apostles and Primitive times did so much and so long pray for , though never long with much quietnesse enioyed , that which our Fathers in these latter times have fasted , prayed and mourned after , yet attained not ; even the cause which many deare Saints now with God , have furthered by extreamest sufferings , poverty , imprisonment , banishment , death , even ever since the first dawning of Reformation : That and the very same is the very cause and work that we are come now , through the mercy of Jesus Christ , not only to pray for , but sweare to . And surely it can be no other , but the result and answer of such prayers and teares of such sincerity and sufferings , that three Kingdoms should be thus born , or rather new born in a day ; that these Kingdoms should be wrought about to so great an engagement , then which nothing is higher , for to this end Kings raign , Kingdomes stand , and States are upheld . It is a speciall grace and favour of God unto you Brethren , Reverend and Honourable , to vouchsafe you the opportunity , and to put into your hearts ( as this day ) to engage your lives and estates in matters so much concerning him and his glory . And if you should doe no more but lay a foundation stone in this great work , and by so doing engage posteritie after you to finish it , it were honour enough : But there may yet further use be made of you , who now are to take this Oath , you are designed as chiefe master Builders and choyce Instruments for the effecting of this settled Peace and Reformation ; which if the Lord shall please to finish in your hands , a greater happinesse on earth , nor a greater means to augment your glory and crown in heaven , you are not capable of . And this let me further adde for your encouragement , of what extensive good and fruit in the successe of it , this very Oath may prove to be , wee know not . God hath set his Covenant like the Heavens , not onely for duration , but like also for extension : The Heavens move and roule about , and so communicate their light , and heat , and vertue , to all places and parts of the earth ; so doth the Covenant of God , so may this gift be given to other Covenants that are framed to that pattern . How much this solémn League and Oath may provoke other Reformed Churches to a further Reformation of themselves ; what light and heat it may communicate abroad to other parts of the world , it is only in Him to define to whom is given the utmost ends of the earth for his inheritance , and worketh by his exceeding great power great things out of as small beginnings . But however , this I am sure of , it is a way in all probability most likely to enable us to preserve and defend our religion against our common enemies , and possible a more sure foundation this day will be laid for ruining Popery and Prelacy , the chiefe of them , then as yet wee have been led unto in any age . For Popery , it hath beene a Religion ever dexterous in fencing and muniting it selfe by association and joynt strength ; all sorts of Professors amongst them are cast into Fraternities and Brother-hoods , and these Orders carefully united by Vow one with another and under some more generall notion of common dependency . Such States also and Kingdoms as they have thus made theirs ; they endeavour to improve and secure by strict combinations and leagues each to other , witnesse of late yeares that La Sainte ligue , the holy league . It will not bee unworthy your consideration , whether seeing the preservation of Popery hath beene by Leagues and Covenants , God may not make a League or Covenant to be the destruction of it ▪ Nay , the very rise of Popery seemeth to be after such a manner by Kings , that is , Kingdomes assenting and agreeing perhaps by some joynt Covenant ( the Text saith , with one minde , why not then with one mouth ? ) to give their power and strength unto the Beast , and make war against the Lamb , Rev. 17. where you read the Lamb shall overcome the Beast , and possibly with the same weapons , he is the Lord of Lords , and King of Kings , he can unite Kings and Kingdomes , and give them one minde also to destroy the Whore and be her utter ruine ; And may not this dayes work be a happy beginning of such a blessed expedition ? Prelacie another common enemy , that we Covenant and sweare against , what hath it been , or what hath the strength of it been , but a subtile combination of Clergy-men formed into a policy or body of their own invention framing themselves into Subordination and Dependencie one upon another , so that the interest of each is improved by all , and a great power by this meanes acquired to themselves ; as by sad experience we have lately found : The joynts and Members of this body , you know were knit together by the sacred engagement of an Oath , the Oath of Canonicall obedience as they called it : You remember also with what cunning and industrie they endeavoured lately to make this Oath and Covenant more sure for themselves and their posterity ▪ And intended a more publike , solemn and universall engagement , then since Popery this cause of theirs was ever maintained or supported by . And questionlesse ▪ Ireland and Scotland also must at last have been brought into this holy league with England . But blessed be the Lord , and blessed be his good ●and the Parliament , that from the indignation of their spirits against so horrid a yoke , have dashed out the very braines of this project ; and are now this day present before the Lord to take and give possession of this blessed Ordinance , even an Oath and Covenant as solemn and of as large extent as they intended theirs ; uniting these three Kingdoms into such a League and happy combination as will doubtlesse preserve us and our Reformation against them , though their iniquity in the mysteries of it should still be working amongst us . Come therefore ( I speak in the words of the Prophet ) let us joyne our selves to the Lord , and one to another , and each to all , in a perpetuall Covenant that shall not be forgotten . We are now entring upon a work of the greatest moment and concernment , to us and to our Posteritie after us , that ever was undertaken by any of us , or any of our fore-fathers before us , or neighbouring Nations about us ; if the Lord shall blesse this our beginning , it will be a happie day , and we shall be a happy people . An Oath is a duty of the first Commandment , and therefore of the highest and noblest order and rank of duties ; therefore must come forth attended with choycest graces ; especially with these two , humility , and feare . Feare , not onely of God , which ought to be in an eminent measure , Gen. 31. 53. Iacob sware by the feare of his father Isaac , as if he covered to inherit his fathers grace , as well as his fathers God : But also feare of an Oath , it being a dreadfull duty , and hath this peculiar , it s established by the Oath of God , I have sworne that unto me every tongue shall sweare , Isa. 45. 23. It s made the very Character of a Saint , he feares an Oath , Eccles. 9. 2. Humility is another grace requisite , set your hearts before God in an humble obedient frame , Deut. 6. Thou shalt feare the Lord thy God , and serve him , and sweare by his Name . The Apostle Paul was sensible of this engagement , even in the very act of this duty , Rom. 1. 9. I call God to witnesse , whom I serve in my spirit ; Although it be a work of the lips , yet the heart and whole man must be interessed if we expect this worship to be acceptable , Psal. 119. 108. Accept the free-will offering of my mouth , and teach me thy judgements . Also it must be done in the greatest simplicity and plainness of spirit , in respect of those with whom we covenant ; We call God as a witnesse betwixt us who searcheth the heart : With him is wisedome and strength , the deceived and deceiver is his , Iob , 12. 19. He hath wisedome to discover , and strength to punish , if our hearts be not upright to our brethren in this matter . Let us be contented with this , that the words of our Covenant bee hands ; it may not be so much as in the desire of our hearts , that they should become snares , no not to the weakest and simplest person that joyneth with us . In the whole worke make your addresse unto God , as Iacob did to his father Isaac , and let there bee the like feare and jealousie over your spirits , Gen. 27. 12. My father peradventure will feel me , and I shall seeme to him as a deceiver , and I shall bring a curse upon me , and not a blessing . I take liberty with more earnestnesse to presse this care upon you , because I have observed Oathes and Covenants have been undertaken by us formerly , and by the command of Authority , the fruit wherof , though great , yet not answered our expectation , the Lord surely hath beene displeased with the slightnesse of our hearts in the worke . I beseech you be more watchfull , and stirre up your hearts with more industry this day then ever before : As it is the last oath you are likely to take in this kinde , so is it our last refuge , tabula post nat●fragium : If this help us not , we are likely to remaine to our dying day an unhappy people , but if otherwise , You will indeed sweare with all your hearts , and seeke the Lord with your whole desire , God will be found , and give you rest round about , 2 Chor. 15. 15. And having sworn , and entred into this solemn engagement to God and man , make conscience to doe accordingly , otherwise it is better thou shouldest not vow , Eccles. 5. As is said of fasting , it is not the bowing down of the head for a day , so of this solemn swearing , it is not the lifting up of the hand for a day ; but an honest and faithfull endeavouring after the contents of this Covenant all our dayes ; A truce-breaker is reckoned up amongst the vilest of Christians , 2 Tim. 3. 3. so a Covenant-breaker is listed amongst the worst of Heathens , Rom. 1. 31. But he that sweareth and changeth not , though he sweare to his hurt , that is , he that will keep his Covenant and Oath though the contents of it prove not for him , nay possibly against him , yet he will keep it for his Oaths sake ; such a one shall have his habitation with the most High and dwell in his Tabernacle , Psal. 15. And as for you Reverend Brethren , that are Ministers of the Gospel , there is yet another obligation will lie upon you ; let us look to our selves , and make provision to walk answerable to this our Covenant for the Gospels sake ; it will reflect a great aspersion upon the truth of the Gospel , if we should be false or unconstant in any word or purpose , though in a matter of lesse consequence , as you can easily collect from that apology of Paul , 2 Cor. 1. 17 , 18. how much more in such a case as this is , if we should be found to purpose , nay more , to vow , and covenant , and sweare , and all this according unto the flesh , and with us there should be , notwithstanding all these obligations , yea yea , and nay nay ? That we may all who take the Covenant this day , be constant , immoveable , and abound in this work of the Lord , that we may not start aside , or give back , or goe on uncomfortably , there is a twofold grace or qualification to be laboured after . 1. We must get courage , spirits that are bold and resolute . It is said in Haggai , that the Lord stirred up the spirit of Zerubbabel Governour of Iudah , and the spirit of Ioshua the high Priest , and the spirit of all the remnant of the people , and they came , and did work in the house of the Lord , the work of Gods house : Reformation-work especially , is a stirring work : read Stories , you find not anywhere , Reformation made in any age , either in Doctrine or Discipline , without great stirre and opposition . This was foretold by the same Prophet , cap. 2. vers. 7. the promise is , He will fill his house with glory ; but what goeth before ? vers. 6. Yet once it is a little while and I will shake the heavens , and the earth , and the sea , and the dry land ; that is , all Nations , as in the words following . This place is applied Heb. 12. to the removing Jewish Rites , the moveables of Gods house . The like you finde in the Apostles times , Acts 17. the truth being preached ; some beleeved , others did not ; here beginneth the stirre , vers. 6. those that beleeved not , took unto themselves certaine lewd fellowes of the baser sort , and gathered a company , and set all the City in an uproare : and when they had done so , complained of the brethren to the Rulers , as men that turne the world upside downe , ver. 6. Read also Acts 21. 27 , 30 , 31. In such a work therefore men had need be of stout , resolute , and composed spirits , that we may be able to goe on in the maine , and stirre in the middest of such stirres , and not be amused at any such doings . It may possibly happen , that even amongst your selves there will be out-cries ; Sir , you will undoe all , saith one ; you will put all into confusion saith another ; if you take this course , saith a third , we can expect nothing but blood : but a wise States-man , like an experienced Sea-man , knoweth the compasse of his vessell , and though it heave and rosse , and the passengers cry out about him , yet in the middest of all ▪ he is himselfe , turneth not aside from his work , but steereth on his course . I beseech you let it be seriously considered , if you meane to doe any such work in the house of God as this is ; if you meane to pluck up what many yeares agoe was planted , or to build up what so long agoe was pulled downe , and to goe thorough with this work , and not be discouraged , you must begge of the Lord this excellent spirit , this resolute stirring spirit , otherwise you will be out-spirited , and both you and your cause slighted and dishonoured . 2. On the other hand we must labour for humility , prudence , gentlenesse , meeknesse . A man may be very zealous and resolute , and yet very meek and mercifull : Jesus Christ was a Lion , and yet a Lambe also ; in one place he telleth them he commeth to send fire on the earth : and in another place rebuketh his Disciples for their fiery spirits , Luke 9 ▪ 54. There was the like composition in Moses , and in Paul , and it is of great use , especially in this work of Reformation . I have not observed any disputes carried on with more bitternesse in mens writings , and with a more unsanctified heat of spirit , yea and by godly men too , then in controversies about Discipline , Church Government , Ceremonies , and the like . Surely to argue about Government with such ungoverned passions , to argue for Reformation with a spirit so unreformed , is very uncomely . Let us be zealous , as Christ was , to cast our all , to extirpate and root out every plant his heavenly Father hath not planted ; and yet let us doe it in as orderly way , and with the spirit of Christ , whose servants we are . The servant of the Lord must not strive , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose , 2 Tim. 2. 24 , 25. We solemnly engage this day our utmost endeavours for Reformation ; let us remember this , that too much heat , as well as too much coldnesse , may harden men in their wayes , and hinder Reformation . Brethren , let us come to this blessed work , with such a frame of heart , with such a minde for the present , with such resolutions for the time to come ; let us not bee wanting to the opportunitie God hath put into our hands this day ; and then I can promise you , as the Prophet , Consider this day and upwards , even from this day , that the foundation of the Lords work is laid , Consider it , from this day will I blesse you , saith the Lord : Nay , wee have received as it were the first fruits of this promise , for as it 's said of some mens good works , they are manifest before hand , 1 Tim. 5. Even so may be said of the good work of this day , it 's manifest before hand , God hath as it were before hand testified his acceptance ; while wee were thinking and purposing this free will Offering ; he was protecting and defending our Armie ; causing our enemies the enemies of this work to flie before us , and gave us a victory , not to be despised . Surely this Oath and Covenant shall bee Iudahs joy , the joy and comfort of this whole Kingdome ; yea , of all three Kingdoms . Jesus Christ King of the Saints govern us by his Spirit , strengthen us by his power , undertake for us according as hee hath sworn , even the Oath which hee sware to our Father Abraham , that hee would grant unto us , that we being delivered out of the hands of our enemies , might serve him without feare in holinesse and righteousnesse before him all the dayes of our life , Luke 1. Grant unto us also , that when this life is finished , and we gathered to our Fathers , there may be a generation out of our loynes to stand up in this cause , that his great and reverent Name may be exalted from one generation to another , untill he himself shall come , and perfect all with his own hand by his own wisdom ; even so come Lord Jesus , come quickly , Amen . A SPEECH Delivered by Mr Alexander Hendersam , immediately before the taking of the Covenant by the House of COMMONS , and Assembly of DIVINES . ALthough the time be farre spent , yet am I bold ( Honourable , Reverend , and Beloved in the Lord ) to crave your patience a little ; It were both sinne and shame to us in this so acceptable a time , in this day , which the Lord hath made , to be silent and to say nothing : If we should hold our peace , wee could neither be answerable to God , whose cause and work is in hand ; nor to this Church and Kingdome , unto which we have made so large profession of duty , and owe much more ; nor to our native Kingdom , so abundant in affection toward you ; nor to our own hearts , which exceedingly rejoyce to see this day : We have greater reason then the leprous men sitting in a time of great extremity at the gate of Samaria , to say one to another , We doe not well , this day is a day of good tidings , and we hold our peace ? It is true the Syrians are not yet fled ; but our hope is through God , that the work begun this day , being sincerely performed and faithfully pursued ; shall put to flight , not only the Syrians and Babylonians , but all other Enemies of the Church of God ; of the Kings honour , and of our liberty and peace . For it is acceptable to God and wel-pleasing in his sight , when his people come willingly in the day of his power ( and how shall they not be willing in the day of his power ? ) to enter a religious Covenant , with him , and amongst themselves . Whatsoever be the condition of the people of God , whether in sorrow and humiliation before deliverance ; or in rejoycing and thanksgiving after deliverance ; this is it , which the Lord waits for at their hands , which they have been used to performe , and with which he hath been so well pleased , that it hath been the fountaine of many deliverances and blessings unto them . When a people beginneth to forget God , hee lifteth up his hand against them and siniteth them : And when his people , humbled before him , lift up their hands , not only in supplication , but in Covenant before the most high God ; he is pleased ( such is his mercy and wonderfull compassion ) First , to lift his hand unto them , saying , I am the Lord your God ; as we have it three times in two verses of the 20th of Ezekiel ; And next he stretcheth out his hand against his Enemies and theirs . It is the best work of Faith , to joyn in Covenant with God ; the best work of love and Christian Communion , to joyn in Covenant with the people of God ; the best work of the best zeale , to joyne in Covenant for Reformation , against the Enemies of God and Religion ; the best work of true loyalty , to joyn in Covenant for the preservation of our King and Superiours ; and the best proofe of naturall affection ( and to bee without naturall affection , is one of the great sinnes of the Gentiles ) to joyn in Covenant for defence of our Native Countrey , Liberties , and Lawes ; Such as for these necessary ends doe withdraw and are not willing to enter into Covenant , have reason to enter into their own hearts , and to look into their faith , love , zeale , loyalty , and naturall affection . As it is acceptable to God , so have we for it the precedent and example , not onely of the people of God of old , of the Reformed Churches of Germany , and the Low-Countreys ; but of our own Noble and Christian Progenitors in the time of the danger of Religion , which is expressed in the Covenant it selfe . The defect was ; They went not on throughly to enter in a Solemn Covenant ; an happinesse reserved for this time : which had they done , the corruptions and calamities of these dayes might have been prevented : And if the Lord shall be pleased to move , loose , and enlarge the hearts of his people in his Majesties Dominions to take this Covenant , not in simulation , nor in luke-warmnesse , as those that are almost perswaded to be Christians , but as becommeth the people of God , it shall be the prevention of many evils and miseries , and a meane of many and rich blessings , spirituall and temporall , to our selves , our litle ones , and the Posterity that shall come after us for many Generations . The neere and neighbouring example of the Church and Kingdome of Scotland , is in this case worthy of our best observation : When the Prelats there , were grown by their rents , and Lordly Dignities , by their exorbitant power over all sorts of his Majesties Subjects , Ministers and others , by their places in Parliament , Councell , Colledge of Justice , Exchequer , and High Commission , to a monstrous dominion and greatnesse , and like Gyants , setting their one foot on the neck of the Church , and the other on the neck of the State , were become intolerably insolent ; and when the people of God through their oppression in Religion , Liberties , and Lawes , and what was dearest unto them , were brought so low , that they chused rather to die , then to live in such slavery , or to live in any other place , rather then in their own native Countrey ; Then did the Lord say , I have seene , I have seene the affliction of my people , and I have heard their groaning , and am come down to deliver them . The beginnings were small , and contemptible in the eyes of the presumptuous Enemies , such as use to be the beginnings of the greatest works of God ; but were so seconded and continually followed by the undeniable evidences of Divine Providence , leading them forward from one step to another , that their Mountaine became strong in the end . No tongue can tell what motions filled the hearts , what teares were poured forth from the eyes , and what cryes came from the mouthes of many thousands in that Land , when they found an unwonted flame warming their breasts , and perceived the power of God raising them from the dead , and creating for them a new world , wherein should dwell Religion and Righteousnesse . When they were destitute both of moneys and munition , which next unto the spirits and armes of men , are the sinewes of Warre , the Lord brought them forth out of his hid treasures ; which was wonderfull in their eyes , and matter of astonishment to their hearts : When they were many times at a pause in their deliberations , and brought to such perplexity , that they knew not what to chuse or to do , for prosecuting the work of God , only their eyes were toward him ; not only the feares and furies , but the plots also and policies of the Adversaries , opened the way unto them , their devices were turned upon their own heads , and served for the promoting of the work of God . The puritie of their intentions elevated above base and earthly respects , and the constant peace of their hearts in the midst of many dangers , did beare them out against the malitious accusations and aspersions put upon their actions ; all which were sensible impressions of the good providence of God , and legible characters of his work : which as the Church and Kingdom of England exercised at this time with greater difficulties then theirs , have in part already found , so shall the Parallel be perfected to their greater comfort in the faithfull pursuing of the work unto the end . Necessitie , which hath in it a kinde of Soveraignty , and is a Law above all Lawes , and therefore is said to have no Law ; doth mightily presse the Church and Kingdom of Se●tland at this time . It is no small comfort unto them that they have not been idle and at ease , but have used all good and lawfull meanes of Supplications , Declarations , and Remonstrances to his Majestie , for quenching the combustion in this Kingdome : And after all these , that they sent Commissioners to his Majestie , humbly to mediate for a reconcilement and Pacification ; But the offer of their humble service was rejected , from no other reason , but that they had no warrant nor capacity for such a Mediation ; And that the intermixture of the Government of the Church of England with the Civill government of the Kingdom , was such a mystery as could not be understood by them . Although it be true , which was at that time often replyed , that the eighth demand of the Treatie , and the answer given thereunto concerning the Uniformity of Religion , was a sufficient ground of capacitie ; and the proceedings of the Houses of Parliament against Episcopall Government , as a stumbling block hindering Reformation , and as a prejudice to the Civill State , was ground enough for their information . The Commissioners having returned from his Majesty without successe , and the miseries of Ireland , the distresses of England , and the dangers and pressures of the Kingdom of Scotland , growing to greater extremity ; such as were intrusted with the publike affaires of the Kingdom were necessitate according to the practise of former times ( his Majestie having denied a Parliament ) to call a Convention of the Estates for considering of the present affaires , and for providing the best remedies : which immediately upon their meeting by the speciall providence of God , did receive information of divers treacherous attempts of Papists in all the three Kingdoms , as if they had been called for that effect : And by the same Providence , Commissioners were sent from both Houses of Parliament to consider with the Estates of the Kingdom of Scotland , of such Articles and Propositions as might make the conjunction betwixt the two Nations more beneficiall and effectuall for the securing of Religion & Liberty against Papists & Prelats with their Adherents . Their Consultations with the Commissioners of the Generall Assembly , did in the end bring forth this Covenant , as the only meane after all other have beene assayed , for the deliverance of England and Ireland out of the deeps of affliction , preservation of the Church and Kingdom of Scotland from the extremity of misery , and the safety of our native King and his Kingdoms from destruction and desolation . This is the manifold necessity which Nature , Religion , Loyalty , and Love hath laid upon them . Nor is it unknown in this Honourable , Reverend , and wise Audience , what errors , and heresies in doctrine ; what Superstition and Idolatry in Worship , what Usurpation and Tyranny in Government , what cruelty against the soules and bodies of the Saints have been set on foot , exercised , and executed for many Generations , and now of late , by the Roman Church ; all which wee hope through the blessing of God upon this work , shall be brought to an end . Had the Pope at Rome the knowledge of what is doing this day in England , and were this Covenant written on the Plaster of the Wall over against him , where he sitteth Belshazzar-like in his Sacriligious pomp , it would make his heart to tremble , his countenance to change , his head and Miter to shake , his joynts to loose , and all his Cardinals and Prelates to be astonied . When the Reformed Churches , which by their Letters have been exciting us to Christian Communion and Sympathy in this time of the danger of Religion and distresse of the Godly , shall heare of this blessed conjunction for uniformity in Religion according to the Word of God and the defence thereof ; it shall quicken their hearts against the heavinesse of oppressing sorrows and feares ; and bee no other than a beginning of a Jubilee and joyfull deliverance unto them , from the Antichristian yoke and tyranny . Vpon these and the like considerations wee are very confident , that the Church and Kingdom of Scotland will most cheerefully joyne in this Covenant , at the first motion whereof , their 〈◊〉 were moved within them ▪ And to give testimony of this our confidence , we who are Commissioners from the Generall Assembly , although we have no particular and expresse Commission for that ●nd , ( not from ●a●t of willingnesse , but of a fore-sight ) offer to joy● our hearts and hands unto it , being a stored that the Lord in his own time will against all opposition even against the gates of Hell ▪ crown it with a blessing from Heaven . The Word of God is for it , as you have been 〈…〉 〈…〉 by the consent and testimonie of a Reverend Assembly ●● so many godly , learned , and grav 〈…〉 Divines . In your own sense and experience you will finde , that although , while you are assaulted or exercised with worldly cares and fears , your thoughts may somwhat trouble & direct you ; yet at other times , when upon seeking of God in private or publike , as in the evening of a well spent Sabbath , or day of Fast and Humiliation , your disposition is more spirituall , and leaving the world behinde you , you have found accesse unto God through Jesus Christ , the bent and inclinations of your hearts will be strongest to go through with this work . It is a good testimony that our designes and wayes are agreeable to the will of God , if we affect them most when our hearts are furthest from the world , and our temper is most spirituall and heavenly , and least carnall and earthly . As the Word of God , so the prayers of the people of God in all the Reformed Churches are for us , and on our side : It were more terrible then an Armie to heare that there were any servent supplications to God against us ; blasphemies , curses , and horrid imprecations there be , proceeding from another spirit , and that is all . That Divine Providence also which hath maintained this Cause and supported his Servants in a marvellous manner unto this day , and which this time past hath kept things in an equall ballance and vicissitude of successe , will we trust from this day forth , through the weight of this Covenant , cast the ballance , and make Religion and Righteousnesse to prevaile , to the glory of God , the honour of our King , the confusion of our common Enemies , and the comfort and safety of the people of God : Which he grant , who is able to doe above anything that we can ask or think . FINIS . 
A44741	----	A letter of friendly admonition to a divine of the Synod, upon occasion of a sermon preached by him, Octob. 18, 1647 together, with certaine quæres presented to the Synod : wherein the maine objections against the Common-prayer set forth in the preface to the late Directory are examined : together, with other acts that have been done against the suffering party of this kingdome : and the answer of the Synod desired thereunto / by a hearty wel-wisher to truth & peace, T.W. T. W. This text is an enriched version of the TCP digital transcription A44741 of text R14726 in the English Short Title Catalog (Wing H310). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 39 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A44741 Wing H310 ESTC R14726 12279507 ocm 12279507 58627 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44741) Transcribed from: (Early English Books Online ; image set 58627) Images scanned from microfilm: (Early English books, 1641-1700 ; 629:8) A letter of friendly admonition to a divine of the Synod, upon occasion of a sermon preached by him, Octob. 18, 1647 together, with certaine quæres presented to the Synod : wherein the maine objections against the Common-prayer set forth in the preface to the late Directory are examined : together, with other acts that have been done against the suffering party of this kingdome : and the answer of the Synod desired thereunto / by a hearty wel-wisher to truth & peace, T.W. T. W. Halifax, George Savile, Marquis of, 1633-1695. [16], 8, 32 p. s.n.], [London : 1647. Wrongly ascribed in Wing to George Savile, Marquis of Halifax. Imperfect: 32 pages at end lacking in filmed copy. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Church of England -- Government. Westminster Assembly (1643-1652) A44741 R14726 (Wing H310). civilwar no A letter of friendly admonition to a divine of the Synod, upon occasion of a sermon preached by him, Octob. 18. 1647. Together, with certain T. W 1647 7107 11 15 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A LETTER OF Friendly Admonition TO A DIVINE of the SYNOD , Upon occasion of a Sermon preached by him , Octob. 18. 1647. TOGETHER , With certaine Quaeres presented to the SYNOD : Wherein the maine Objections against the Common-Prayer set forth in the Preface to the late Directory are examined ; Together , with other Acts that have been done against the suffering party of this KINGDOME . And the Answer of the Synod desired thereunto . By a hearty wel-wisher to Truth & Peace , T.W. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Si ego , quis ego , si non ego , quis ? Printed in the Yeare , MDCXLVII . An Advertisement to the Reader . Honest Reader , PRincipium bene agendi est b●ne sape , & proaemium bene sapiendi est bene dubitare ; The beginning of well doing is to know well , and the preface of well knowing is to doubt well . Had this been the preface , or that the principle of those with whom I have to do in this Treatise , for the leading on and rectifying of those Acts which they have done , in order , or rather in disorder to the Church . I should not have needed to have troubled them or thee with so many doubts or Quaeries as are here presented to thy view , but their over-hasty resolutions have brought forth these questions . Had they sincerely and impartially examined their designes before hand , wee had beene saved the labour of this after examination of their performance ; some may perhaps count me with the Proverb , That a fool may ask more questions than many a wise man can answer ▪ & others may charge me with over-much arrogancy and boldnesse , To take upon me the examination of the acts of a whole Synod , consisting of so many learned Divines ; others may blot me and this book with the imputation of impertinency in seeming to require answers of them for those things which are the Issues of another wombe , the sharpe effects of the influence of another Constellation . And perhaps there will not be some wanting that will challenge me of lesse clearnesse , and of as little ingenuity in my proceeding in that I have not set up the particular markes that I have shot at , before every shaft that I have let go , that is to say , That I have not set downe the particular passages of the Directory against every Quaere which is passed upon them . And indeed it is but reason , that I who am so forward to require satisfaction of others , should not be backward in giving satisfaction to others that may require it of me : mine answer therefore to them that shall examine me , or that shall make any of the aforesaid objections against me , is this : To the first , That it is too true , That it is very easie for wisedome to be pozed and puzzled by folly . The many unnecessary , fruitlesse , unsober and pernitious questions of this age , that is sicke of an inquisition , do too plainly and evidently convince it . But yet though curiosity hath the stamp both of malevolency and folly upon it , yet it may be remembred , that as wise men are bound in reason to cleare and justifie those acts which they do of publique concernment : so it may bee the part of honest and sober men to desire it of them , especially where many consciences are engaged upon the inquest , and that under the penalty of an eternall mulct , and where the Authority whereby things are done is within a little as doubtfull , as the reason of their doing being done . It may well be I confesse , that that Painter spoiled his picture that mended it , or rather altered it according to the exceptions of every fancy that would finde fault with it ; an errour that some are too guilty of in these dayes , in the too easie change of frames and draughts of a farre greater moment than the painters workemanship , and an eye endued but with naturall and ordinary skill may easily perceive what a comely deformity is left us . If the people must alwayes bee heard in such matters , I meane in matters of Church and State government ; they will never likely have done their quarrels , untill they have quarrelled or agitated all into confusion ; since as Judicious Mr. Hooker hath well observed , and we finde by lamentable experience at this day : There is scarce any thing more easie than to perswade a people that they are not well governed ; no yoke can be so fit or easie to their necks , but those untamed Calves or Bullocks will be ready enough to shake it off , and plead for licentiousnes under the name of liberty ; hence it is that affectation of novelty is such an epidemical disease amongst them , and not more universall than turbulent and pernicious ; which made the Thurian's lawgiver provide that severe Antidot against it , by making a law that whoever would go about either to abolish any one of the old lawes , or attempt to establish a new , should present himselfe before the people with a rope about his neck : to the end , that if his invention were not approved of all men he should presently be strangled , and so hee should tast first of the poyson that himselfe had mingled : That it might not be safe for any man to propose that which should be dangerous to the whole body . A law that never was more needfull than to our people , and in these dayes ; and I thinke we may well wish it had been the first Act of this present Parliament ; it might no doubt have saved a great many lives , and prevented a multitude of mischiefes . A great Moralist maketh it a great doubt , whether any so evident profit may be found in the change of a received Law of what nature whatsoever , as there is hurt in the removing of the same , for so much , as a well setled policy may be compared to a frame or building of divers parts joyned together with such a ligament as it is impossible to stirre or displace one , but the whole body must needs be shaken or shew a feeling in it . The doubt I conceive to be a little too generall , but yet the reason that hee giveth hath proved too true in our present condition . And the old rusty sword of justice at Marseille , that the same Authour tells us of , was a good emblmee to signifie , the great caution that should bee used in admitting of novelty in publique administrations . But yet though the danger of novelty doth forbid the People to be admitted for tamperers with the setled constitutions of a Kingdome , since the selfish nature of men is such , that for the most part every one ( as we see ) would have his private affections and designes be the onely gages of publique rules , and the profit of one man is observed to be the dammage of another ; yet when the perillous businesse of changing old or making new Lawes is set on foot , it is not inexpedient that all mens objections may be heard against them before they be throughly established ; and therefore it were not a misle that as some Colleges use to deale in the admission of their members , making them probationers for a certaine time before they be finally admitted into the number ; so those new Lawes that are brought in might be probationers too amongst us for a convenient time , in which time it might be free for all men to make their exceptions against them in a faire and peaceable manner . The banes of them should be first as it were publiquely asked as we use to do in marria●es , and liberty allowed to every man to shew cause if he knowes any why they ought not to bee contracted with the Common-Wealth ; and when they are once so setled , for ever after the people should bee bound to hold their peace , unlesse it be in such case where some cleare and manifest opposition is discovered betweene the Law of God and the received constitutions : In which case also there is great moderation to be used , and nothing to bee extorted by force or tumult , nor is it often found that the people are fit Judges in such things . But this may serve I hope to excuse me from the over-severe censure either of folly or malignity , in that now I have indeavoured so far to serve the good of the Church & State ; as now in this time of attempted change , and whilest those new Lawes that are brought in are yet upon their probation ▪ being not yet established by a full authority ( which cannot be done with pretermission of , or contradiction of the supreme magistrate ) yea , whilest the Lawes are yet in force whereby the old customes are ordained ( unlesse we will admit that the acts of a lesse and more imperfect power may abolish the acts of that which is more full and perfect , or that a Body without a Head hath more faculty and perfection than a Body and Head together ) I hope I say I may be excused from the aforesaid censures , if now I have discharged so much faithfulnesse to the Church and State , and particularly to my Prince and the suffering party , as to offer my objections against those things that are attempted in a faire way to the publique view , and especially unto their consideration who have taken upon them the mannage of the businesse . And this may serve in part too , for an answer unto the second objection that may be made against me in point of Arrogancy , in undertaking the examination of the Acts of a whole Synod . I shall acknowledge the parts and gifts that are amongst them to be farre more eminent than any I can pretend unto I contend not with them in these things , but I hope to be found as faithfull as they , and thinke I have altogether as much Authority to desire a resolution from them of those doubts that conscience may make against , that they have done , as they hav● ( being not designed by the supreme power , or the Church thereunto ) to make constitutions wherein mens Conscience are not satisfied . God hath chosen the foolish things of the World to confound the wise , the weaker things of the World to confound the things that are mighty , the base things of the World and things that are despised hath God chosen , yea , and things which are not to bring to nought things that are ; that flesh should glory in his presence . I desire not to make odious comparisons for them , nor ambitious or arrogant ones for my selfe , not to quench but revive the flames of Christian love betwixt us . But yet it is possible they may be in an errour ; and then Micaiah was no presumptuous Prophet to oppose 400 Prophets that had mistaken their message ; and I could tell my censurers that the Arrian Councells , and the Councell of Trent too might have had a more free and uninterrupted passage through the World perhaps , if they had been secured from the examination and opposition from particular men . And we know the Apostle hath laid a command upon us to try the spirits ; however we may reverence their guifts , and wish the Church the benefit of them in the right employment ; yet wee dare not ascribe so much Divinity unto them , as to take all things upon trust that they shall impose upon us , or receive every Mettall of their Coinage for pure Gold , without bringing it unto the ●est , lest in so exalting them wee should debase the most high ; and whilest we afford such reverence unto them , we should forget to pay that reverence which is due from us , unto the Church of England , and those Constitutions which have beene established by other former Synods at least as Authenticall as they . If all this will not justifie me form a blot of insolency , I must beare it for ought I know , onely to make them the more inclinable to lenity in their censure of it : give me leave to say , that if I cannot bee freed from the guilt of insolency , in taking upon me to examine the Acts of a whole Synod ( as they are stiled ) I cannot see how it will gaine them the Glory of modesty to take upon them not onely to examine but to abolish the Acts of the Church of England , confirmed by the Lawes of the supreme civill power , and by the Constitutions of the Ecclesiasticall State of this Nation , unlesse they had a better calling to do it than we know of . To the third quarrell of impertinency that may be entred aagainst me in desiring an answer from them for the actions of others . I answer briefely , That the highest capacity that I can look upon them in , in that Body where they are assembled , is as they are chosen by those others for the direction of their Consciences , in those things which they were to doe . And therefore if things have beene done amisse , it concerned them to have advised them better , and yet wee have some reason to beleeve , where we consider the advantages that divers of the Synod have made unto themselves of some of those Acts that have beene done by others , in the receiving the benefit of pluralities of Sequestred Livings , &c. That some of those things were done not for want of their advice to the contrary , but were promoted by their advice and councell . And Councellours as well as Actours of Inconveniences are answerable to God , and may be desired by men concerned , to afford them satisfaction in Conscience : However it bee I doe but propose Quaeres and Doubts of them in the maine , and if there be any modest harmelesse way I thinke that is it . To the fourth and last objection that I am lyable to . I doe not undertake the justification of my selfe against it , but first excuse it , and desire pardon ; my minde is full of many thoughts in these times , many issues I have strugling in the wombe of my soule at once , and one hath the hand as it were upon the heele of another , like Jacob upon the heele of his Brother , ready to supplant it , or precipitate the birth of it . Besides the particular businesse of the Directory reasons was not in my minde when I went first about this worke , and that may I hope bee admitted for one tolerable Apology for the omission of setting downe the Passages of the Directory in the same order with the Quaeres , unto which divers of them are directed . But Secondly , to make some amends for this errour , I have here afforded thee the draught of the preface to the Directory , where thou hast the severall objections thereof against the Common Prayer , which are pointed at , and called to a reckoning in some of the Quaeres , especially in the 7 , 8 , 9 , 10 , 11 , 12 , &c. unto the 26. Together with some other particular passages of the Directory it selfe concerning Buriall of the Dead , and Holy-dayes which are touched upon therein . If any shall desire farther to know why I have not gone through with other passages of the Directory ; I answer with the proverb , that hast makes wast , and withall some regard was to bee had of the volume in such a time , when people are so easily frighted from a Booke by the Bulke of it . But if I finde that the further prosecution thereof shall bee desired from so weake and rude a hand as mine is . I shall be willing to make up what hath beene wanting ere it be long : In the meane time honest Reader , His mere mecum , read deliberately and judge impartially , and the Lord who is the God of wisedome and Peace fill thee full of the riches of his spirituall wisedome , and restore Peace unto us in these poore distracted Kingdomes . Farewell . The Preface TO THE DIRECTORY . IN the beginning of the blessed Reformation , our wise and pious Ancestors tooke care to set forth an Order for Redresse of many things , which they , then , by the Word discovered to bee Vaine , Erroneous , Superstitious and Idolatrous , in the Publique Worship of God . This occasioned many Godly and Learned men to rejoyce much in the Booke of Common-Prayer at that time set forth ; Because the Masse , and the rest of the Latine-Service being removed , the Publique Worship was celebrated in our owne Tongue ; many of the common People also received benefit by hearing the Scriptures read in their owne Language , which formerly were unto them as a Booke that is sealed . Howbeit , long and sad Experience hath made it manifest , That the Leiturgie used in the Church of England , ( notwithstanding all the paines and Religious intentions of the Compilers of it ) hath proved an offence , not onely to many of the Godly at home ; but also to the Reformed Churches abroad . For , not to speake of urging the Reading of all the Prayers , which very greatly increased the burden of it ; the many unprofitable and burdensome Ceremonies , contained in it , have occasioned much mischiefe , as well by disquieting the Consciences of many godly Ministers and people who could not yield unto them , as by depriving them of the Ordinances of God , which they might not enjoy without conforming or Subscribing to those Ceremonies . Sundry good Christians have beene by meanes thereof , kept from the Lords Table , and divers able and faithfull Ministers debarred from the exercise of their Ministery ( to the endangering of many thousand Soules , in a time of such scarcity of faithfull Pastors ) and spoiled of their livelyhood , to the undoing of them and their Families . Prelates and their Faction have laboured to raise the Estimation of it to such an height , as if there were no other Worship , or way of Worship of God amongst us , but onely the Service-Booke ; to the great hinderance of the Preaching of the Word , and ( in some places , especially of late ) to the justling of it out , as unnecessary ; or ( at best ) as farre inferiour to the Reading of Common Prayer , which was made no better than an Idol by many Ignorant and Superstitious People , who pleasing themselves in their presence at that Service , and their Lip-labour in bearing a part in it , have thereby hardened themselves in their ignorance and carelessenesse of saving Knowledge and true Piety . In the meane time Papists boasted , that the Booke was a compliance with them in a great part of their Service , and so were not a little confirmed in their Superstition and Idolatry , expecting rather our returne to them , than endeavouring the Reformation of themselves : In which expectation they were of late very much incouraged , when , upon the pretended warrantablenesse of imposing of the former Ceremonies , new ones were daily obtruded upon the Church . Adde hereunto ( which was not foreseene , but since hath come to passe ) that the Leiturgie hath been a great meanes , as on the one hand to make increase an idle and unedifying Ministery , which contented it selfe with set Formes made to their hands by others , without putting forth themselves to exercise the gift of Prayer , with which our Lord Jesus Christ pleaseth to furnish all his Servants whom hee cals to that office : so on the other side it hath beene ( and ever would be , if continued ) a matter of endlesse strife and contention in the Church , and a snare both to many godly and faithfull Ministers , who have beene persecuted and silenced upon that occasion , and to others of hopefull parts , many of which have been , and more still would be , diverted from al thoughts of the Ministery to other studies ; especially in these latter times , wherein God vouchsafeth to his people more and better meanes for the discovery of Errour and Superstition , and for attaining of knowledge in the mysteries of godlinesse , and gifts in Preaching and Prayer . Vpon these , and many the like weighty considerations , in reference to the whole Booke in generall , and because of divers particulars contained in it ; not from any love to Novelty , or intention to disparage our first Reformers ( of whom wee are perswaded that were they now alive , they would joyne with us in this worke , and whom wee acknowledge as Excellent Instruments raised by God to begin the purging and building of his House , and desire they may be had of us and Posterity in everlasting Remembrance , with thankfulnesse and honour ; ) but that we may in some measure answer the gracious Providence of God , which at this time calleth upon us for further Reformation , and may satisfie our owne Consciences , and answer the expectation of other Reformed Churches , and the desires of many of the godly among our selves , and with all give some publique Testimony of our indeavours for Vniformity in Divine Worship , which we have promised in our Solemne League and Covenant : We have after earnest and frequent calling upon the Name of God , and after much Consultation , not with flesh and bloud , but with his holy Word , resolved to lay aside the former Leiturgie , with the many Rites and Ceremonies formerly used in the Worship of God : And have agreed upon this following Directory for all the parts of Publique Worship , at ordinary and extraordinary Times . Wherein our care hath beene to hold forth such things as are of Divine Institution in every Ordinance ; and other things we have indeavoured to set forth according to the Rules of Christian Prudence , agreeable to the generall Rules of the Word of God . Our meaning therein being onely that the generall heads , the sense and scope of the Prayers and other parts of Publique Worship being knowne to all , there may be a consent of all the Churches , in those things that containe the substance of the Service and Worship of God ; And the Ministers may bee hereby directed in their Administrations to keepe like soundnesse in Doctrine and Prayer ; and may , if need be , have some helpe and furniture ; And yet so , as they become not hereby slothfull and negligent in stirring up the gifts of Christ in them : But , that each one , by meditation , by taking heed to himselfe and the flock of God committed to him , and by wise observing the wayes of Divine Providence , may be carefull to furnish his heart and tongue with further , or other materials of Prayer and Exhortation , as shall be needfull upon all occasions . Concerning Buriall of the Dead . WHen any person departeth this life , let the dead body upon the day of Buriall , be decently attended from the house to the place appointed for publique Buriall , and there immediately interred , without any Ceremony . And because the customes of kneeling down , and praying by , or towards the dead Corps , and other such usages , in the place where it lies , before it be carried to Buriall , are Superstitious : and for that , praying , reading , and singing , both in going to , and at the Grave , have been grosly abused , are no way beneficiall to the Dead , and have proved many wayes hurtfull to the living , therefore let all such things be laid aside . Howbeit , we judge it very convenient , that the Christian friends which accompany the dead body to the place appointed for publique Buriall , doe apply themselves to meditations , and conferences suitable to the occasion : and , that the Minister , as upon other occasions , so at this time , if he be present , may put them in remembrance of their duty . That this shall not extend to deny any civill respects or differences at the Buriall , suitable to the ranke and condition of the party deceased whiles he was living . Concerning Dayes and Places for Publike Worship . THere is no Day commanded in Scripture to be kept holy under the Gospell , but the Lords day , which is the Christian Sabbath . Festivall daies , vulgarly called Holy dayes , having no warrant in the Word of God , are not to be continued . Neverthelesse it is lawfull and necessary upon speciall emergent occasions , to separate a day or daies for Publique Fasting or Thanksgiving , as the severall eminent and extraordinary dispensations of Gods prouidence shall administer cause & opportunity to his people . SIR , I Have been severall times your Auditor , and cannot but confesse that I have heard many Truths from you . Truths imployed in their right Offices , Truth vindicating Peace from the bane of Division ; and Truths vindicating truth from the liberty of Corruption . I shall not now question with you whether you have guided the Truth unto its right end , as well as you have employed it in its proper Function . I have heard you mourning for the miserable condition of this Church and Nation ; and I thinke every good Christian should joyne with you in the lamentation of these great evills : For who can think or speake it without a heavy and groaning heart ; That we have lived to see the Paradise of the world become a rude and desolate wildernesse ; The glory of the whole Earth to become the shame and reproach of all Nations : The Temple of God ( for so I may well say this Kingdome of ours was , if any of late dayes in the World ) turned into a great Den of Theeves and Robbers : The earst enclosed Garden of the Almighty , once full of the fragrant Flowers , and wholesome Herbes and Plants of Divine Truths , not lesse amiable in their beauty and ornament , then profitable in their Soveraigne vertues and operations , & hedged about with an orderly discipline or governmēt ( though some thought it grew too high ) transformed indeed ( not reformed ) into a horrid brake of Weeds and Bryers , and become a free harbour for Toads and Serpents , & every noysome and poisonous creature , whilst falshoods , and those none of the meanest additions doe not as heretofore steele in as Theeves by night , or dwell obscurely as stranger ( amongst us ▪ but are even naturallized , and made free Denizens in this wretched Nation : and as if our Age were the refuse and dregges , the very last off all of all the former winnowings of the floore ers of time , and our Nation the sinke to receive the Congeries of all that Corruption that ever any Nation hath brought forth , whether in depraved Doctrines , or debauched . Conversation ; All the Articles of the Creed almost , the great {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , heretofore to distinguish between Christians , and Jewes , and Infidels ; and all the holy Commandements of God ; The great and holy Mounds and Ramparts between the pastures of the Sheep , and the wildernesse of the Wolves or Goats ; between the road of life , and the broad way of death and damnation , are not onely shut out of your Directory for Worship , when as yet they themselves are the great Directory of God , for the main parts of his Worship , ( which should have been better considered of ) but are as commonly trampled upon as the durt in the streets . — Quis talia fando ? Mirmidonum dolopumve aut duri miles Vlysses . Temperet a lachrimis — I cannot blame you to lament these things , I thinke we should all take up the wish of the Prophet Ieremiah , O that my Head were waters , and mine Eyes a fountaine of teares , that we might weep day and night for these things , and for the slaine of the daughter of my people . For those many thousands that have been slaine by the violence of the sword : and that farre greater number which we may justly feare have beene , and are dayly slaine by the famine and corruption of the Word ; when we doe but thinke how the glorious Maximes of truth , the very foundations of Christianity are shaken and demolished . How the Beauty and Order of Gods Worship , together with the peace and unity of the Church is defaced and confounded . What continuall incroachments and inroads Sathan makes upon the Lords Inheritance , to the ravishing and worrying of so many thousands of soules ; the bloud whereof must be one day accounted for by some body . How the Lamps of the Temple , together with the fire of the Altar ( sincere knowledge and holy zeale ) seems by the twinkling to be even almost ready to goe out amongst us . The former being turned for a great part into frantick fancies ; and the latter into unsanctifi'd furies . How the new nightly Lights , or ignis fatui , that appeare to the seducing of the people , whilst they promise to guide them , doe seeme to be sad Messengers of the declination of the Sunne of the true and saving knowledge of the Gospel ; and to threaten us with the sad lot of Antioch , and Ephesus ; and Smyrna , and those other famous ancient Churches , which for lesse unthankfulnesse ( it may be feared ) then we have shewed , have been stripped of their ornaments of the Jewels and precious graces of the Gospel , and have had the Candlestick removed from them . How can we but feare the fearefull sentence that our Saviour in the close of the Parrable denounced against the Jewes , to be the sad iudgement that hangs over this Nation ; Even that the Vineyard of the Lord shall be taken from us , because we have not yeelded the fruit thereof ; but have beaten and cast out the Messengers of the Lord with such a sharpe and cruell persecution , and that against those that the Authors cannot deny to be Preachers of the truth of the Gospel , and to embrace the same faith which themselves professe and allow , ( as for ought I know ) I may challenge any to parallell in all respects in any Christian Story : Which together with the many other crying sins of this Nation , may seem to threaten us with that woe of the Prophet , and make us to cry out with him ; Woe unto us , for the day goeth away , for the shadowes of the evening are stretched out . Jer. 6.4 . We have great reason to beare a part with you in the lamentation of those sad consequences that have followed already upon these things , and are likely yet further to come in . Who can mourne sufficiently for them ? But could we shed forth ten thousand Rivers of teares , yet they would not satisfie the Duty that God expects from us ; that wee should not content our selves with a fruitlesse lamentation , but should all use our best endeavours for a remedy . And sure he is not worthy the name of a Christian that would not readily joyne with you in this too . And I pray God it bee not too late . And I could heartily wish , we could all so far forget our selves , our interests , our former courses , and illegall , and unwarrantable ingagements , as to joyne together in those means , which are most conducible to a sound and speedy remedy . But I shall desire you not to grow angry ( if I shall , as I do ) earnestly intreat you to cast your thoughts back upon your owne wayes , and to consider well , whether you and others with whom you have travelled together in turbulent Machinations , have not led on these mischiefes in the road wherein they have hasted to surprize us , whether you have not beene too too active in cutting up and pulling downe those Mounds of Government both in Church and state , at the ruines whereof , they have broken in ; to the great devastation of the inheritance of the Almighty ; and whether a Writ of Quare claus●m fregit ? will not issue forth against you from an higher Court then the Parliament , unlesse you prevent it by a timely Repentance , and a serious endeavour to repaire those breaches which you have made . Consider , I beseech you , whether it had not been wisedome and piety , ( however vile and extravagant the old Mounds were growne ) to let them have stood , at least not to have pulled them up root and branch , till your new Quick had beene growne up , ( as wise Husbandmen use to doe ) and had beene able to have kept in the Inclosure from those Forrages that have beene since made upon it ; especially since ( as it appeares ) you could not foresee what Frosts might nip it , or what Beasts would devoure it before it could attaine unto its full growth , for all those Thornes wherewith you senced and covered it . Let this Meditation take up some of your solitary and serious minutes , and if your Conscience will take no Bribes from Interest , I hope you may discover it to be a friendly Admonition . I am glad you have learnt ; but how did you learne it ? by acting upon others , or suffering your selfe ? but I am glad you have learnt it ; but sorry that you have learnt it so late , and by such sad experience , That Persecution it such an innocent and profitable thing unto the sufferers . But I must beseech you to remember , That it is not altogether either so innocent or profitable to the inflicters ▪ I would you had not beene so busie in reading hard Lectures upon this subject unto others , before you would acknowledge it your selfe . I am very well pleased to heare you now tell us , That the greatest Persecution is better then those farre greater evills which are now come upon us . Had you but learnt this seven yeares sooner , you would not sure have beene so impatient of a fancied Persecution , or at the most so light a one as the worst of it was ; as in the shaking off that yoak from off your necke , and by springing so violent a Mine under the late Ancient Government , to have opened the doore to all that Rabble that is come in . Me thinkes your present Doctrine is a secret retractation of your practise heretofore : let your future practise bee now answerable to your Doctrine , or take heede your Sermons bee not turned into Bills of Indictments against your selfe , when you shall stand at the Barre of the great Tribunall . You see now I hope how dangerous a thing it is to bee tampering with the frame of a Church or State , when it is once reasonably setled in any tolerable condition : and that it was a wise saying of holy Augustine , Iosa quippe mutatio consuetudines etiam quae adjuvat utilitate novitate purturbat , That the change of things received by custome , although it be such as may helpe by the commodity of it doth cause trouble and disturbance by the novelty . You finde now I hope , that every Novelty is not a Medicine . I thinke you cannot , I am sure you dare not deny , but many men did , and more might have gone to Heaven , had that Frame , and Government , and Discipline beene continued , which was founded in the bloud of so many Martyrs ; at least if it had beene peaceably and orderly reformed , by a wise and moderate reclaiming of some wilde Branches that had crept into it ; and by a reduction of it to a ( somewhat more neare compliance ) with the frames of the Primitive times . Tell mee truely , or if you will not confesse to us , yet confesse to your owne Conscience ; Doe you not finde cause heartily to wish , that you had left some things undone . Wee had need take heed what sparkles we kindle , unlesse wee bee well assured that wee know how and when to quench them againe , lest wee burne downe the House we dwell in . Who would have thought that the setting fire of a paire of Lawne sleeves , and a Common Prayer-booke , should have made so much Tinder to light such a multitude of Matches amongst us , to set such a blaze into three severall Kingdomes . Oh this Ambition ! it is a pestilent Tumour . And Diogenes his Pride it 's thought was as bad as Plato's . I am sorry his Tub too is in such request amongst us . Oh this Covetousnesse ! it is no good Chyrurgeon to cure the wounds of a Church or State : it hath proved unto us like those Medici parisienses , it is too much given to Phlebotomy . A bloudy sinne it is without doubt , but will the Bishops Lands , or the sequestred livings , or Deaneries thinke you pay for that great Acceldama of this land ? Oh a peaceable mind ; it is a rich commodity . Sir , I could finde more to say in this matter : But I shall conclude , commending unto your consideration these few sayings of the wise man . The beginning of strife is as when one letteth out water : therefore leave off contention before it be medled with . It needs no other descant but what as I remember your selfe gave upon it not long since , I referre you to your owne Notes . He that diggeth a Pit shall fall into it , and who so breaketh an hedge , a Serpent shall bite him . Remove not the ancient Land-marke , which thy Fathers have set . One more . My Sonne , feare thou the Lord and the King : and meddle not with them that are given to change . Sir , Thinke mee not your Enemy for this advice . I assure you , I heartily wish your greatest good ; and I pray you consider that I am but a poore runinous Wall , that have received so strong a Beame of your owne light from you , and thus reflected it upon you againe for your good . Of which I rest an hearty well-wisher in the recovery and preservation of Truth and Peace , and Righteousnesse in the Church , and in the prosperity of my gracious Soveraigne and his Kingdome : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Octob. 18. Die Dominico noctiscente . Anno infaustae seditionis Anglianae jam curente septimo foelicissimae verò incarnativus Dominicae supra millessimo sexcentissimo quadragessimo septimo . POSTSCRIPT . SIR , where men wish no good , they doe not use to expectany ; that you may ghesse therefore by my confidence in you , how farre I am from wishing any evill unto you , I am bold here to entreat your favour to present these few Quaeres to your Synod , desiring their sincere and speedy resolution . Notes, typically marginal, from the original text Notes for div A44741e-660 Aug. Ep. ad Januarium . Calco fastu● Pla●onis , said Diogenes . Sed majori fastu , replied Plato . Prov. 17.14 . Eccl. 10.8 . Prov. 22.28 . Prov. 24.21 . 
A47903	----	The Presbyterian sham, or, A commentary upon the new old answer of the Assembly of divines to Dr. Stillingfleet's sermon L'Estrange, Roger, Sir, 1616-1704. 1680 Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A47903 Wing L1286 ESTC R22008 12740318 ocm 12740318 93121 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47903) Transcribed from: (Early English Books Online ; image set 93121) Images scanned from microfilm: (Early English books, 1641-1700 ; 696:9) The Presbyterian sham, or, A commentary upon the new old answer of the Assembly of divines to Dr. Stillingfleet's sermon L'Estrange, Roger, Sir, 1616-1704. [2], 6 p. [s.n.], London : 1680. Attributed to Sir Roger L'Estrange in Wing and tentatively to him in Edinburgh Univ. Lib. Cat., v. 2, p. 189. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stillingfleet, Edward, 1635-1699. Westminster Assembly (1643-1652) 2003-11 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE Presbyterian Sham , OR , A COMMENTARY Upon the New Old Answer Of the Assembly of DIVINES TO Dr. STILLINGFLEET'S SERMON . Dolus an Virtus ? — LONDON , Printed in the Year , MDCLXXX . THE Presbyterian SHAM , &c. I Perceive Shamming the World in Print , is become not only a modish , but venerable Accomplishment : For otherwise , in the name of wonder how comes it to pass , that some Nonconformists should unequally yoke themselves with the Sham Letter of the Black Box ? Verily Sirs , this does not become the Heads of the Sober Party to write as if they were drunk or mad . An Answer to a Sermon Preach'd by Dr. Stillingfleet ! Sure , said I , these are very nimble Gentlemen to be so quick upon the Doctor , to knock him down to rights like Lightning ! Well , fair and softly may go far , quoth I ; but a quick dispatch is the grace of the business ; 't is well if it prove so : but this is not all , here 's Miracle upon Wonder ; here 's a Sermon kill'd five Years before it was born ; an Answer by the way of Prophesie , an Answer which will serve against all that ever was or will be , or may be , or shall be , or can be said against Nonconformists . Well , my Masters , you are great Thaumatergicks , but I hope a Scruple of Conscience may be admitted to kiss the Toe of your Infallibilities , and to offer a few Scraps and Shreads of Nonconformity to your consideration , petimus , damusque vicissim ; and therefore first for the Front of the Book , I must take the liberty to tell you , that you do not say either solum verum , or totum veritatis , and you know what that is in English. Are they Ministers of Christ , so are we . Now say I , neither so , nor so ; for they are Ministers of Christ Episcopally ordained , so are not you ; You are Ministers of that profligate Wretch Hugh Peters's ordaining , who for any thing I know , was not a Presbyter , so are not they . Now Ordination having gone through the hands of Bishops for 1500 Years and upwards nemine contradicente , they who can have it but will not , but despise and hate Bishops Root and Branch , are not so the Ministers of Christ , as they who submit to those whom God hath set over them . But that I may pull off the Vizard from those Bugbears which these Iack-straws and Watt Tylers have made to fright people into Nonconformity , I will come yet a little closer to them : We are , say they , to seek Unity , and preach the Gospel ; but the second being the greater Duty , must give place to the first . See the acurate Nicety of this little Assembly of Divines , and how logically they contra-distinguish these things , making two of vvhat God has made but one : for is not preaching one God , one Faith , one Baptism , one Christ over all , one Fold , and one Shepherd preaching Unity , is not one Article of the Faith , I believe the Communion of Saints , and is not all this preaching the Gospel ? If your Morals , Gentlemen , and your Divinity be no better than your Logick , e'en go your vvays for Church-men . But the men have reason for vvhat they say I vvarrant you ; Is there not now a Cause ? Yes , I assure you , several , the Good Old Cause , and several Suckers . The Eternal welfare of thousands of Souls depends upon their Preaching : Yes , though it be Dis-union , Nonconformity and Toleration . Suppose novv all these painful Labourers dead and gone ; vvhat , must all the World be damn'd for vvant of their Preaching ? Durus Sermo ! But pray tell us , do not the Episcopal-men preach the Gospel ? And may not Salvation be had in Communion of our Church ? If it may , then there is no such danger , but in mens neglect of the means ; if it cannot , then do they Unchurch all our Parochial Churches , which is a Crime , they say , they could not ansvver before God , nor ever intended : So that if these honest Conventicles , as they call them , and the vvhole Tribe of Nonconformists vvere laid aside , there vvould be no such danger to mens Bodies , Souls , or Estates ; but a great deal of safety : For under the shadow of the Elders , there grows a sort of Factious People call'd Republicans , who are for fighting , plundring , sequestring , and all that . But this is further supported by a Second-ly , That it is not in contempt of Authority that they preach , and the People hear . Sure they take us for Gudgeons that will swallow a Hook without a Bait : The next turn will be , they do it in obodience ; it is a way of arguing peculiar to the Party : they never fought against the King , they never did any hurt , alas , poor Souls , they are as innocent as obedient ; but pray , what difference between breaking Laws , and contempt of them ; you can split a hair I know , and for once shew us your Skill ; and now for an Excuse for the People , for greater Edification — Comparisons are odious among all People but Non-Cons ; who live by ill Neighbours , and have a great Talent at praising themselves , though a wiser man tells them , Let another man praise thee , and not thine own mouth . Well , but the good people hear them , to witness they are not accessory to their Ejection ! Sure it is ill halting before Cripples : What , are there none that can remember beyond the sad St. Bartholomew ? Are the Thumbs and Toes ; the Heads and Hands that Adonibezeck cut off , quite forgotten ? Ah! the poor innocent Nonconformists ! they never ejected the Bishops and Conformists , the Clergy and Laity out of their Estates ; they never sequestred , beheaded , hang'd , starved , banished , or imprisoned any body for Conscience , not they . Come , for shame , be as honest as this same Canaanitish King , Iudges 1. 7. As I have done , so God hath requited me . But there is another Lion in the way , unfeigned Assent and Consent to all and every thing . Why , what is the matter my Masters , that you cannot do this ? Oh Sirs , it is first something they cannot tell what , an aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Secondly , something they do know . First they cannot believe the Kalendar . Do you understand it , Gentlemen ? Or how to mend it Astronomically ? If you do not , why do you make a Scruple of what you cannot mend ? And if you do , let us see your Skill ; and till then , give leave to use this till a more correct Kalendar is compiled . Secondly , they cannot believe the Athanasian Creed ; why , this does no more condemn the Greek Church than the Nicene , which say , I believe in the Holy Ghost , who proceedeth from the Father and the Son , which in your account of English Presbytery , pag. 12. you say , In all matters of Faith , Presbyterians believe whatsoever is in the Apostles and Nicene Creed . However , I am glad you have some Charity for Socrates , Plato and Seneca . I am sure it is more than is expected from those , who pag. 15. dare not believe so well of their own Children when Baptized . Thirdly , in the Service of Gunpowder-Treason , 't is said , There are three Estates besides the King , and this they do not , that is , they will not know . Well , would you know the true reason ? If the King be one of the three Estates , then he is coordinate with the other tvvo , then a War against him , maintained by the other may be lavvful ; then as the King may dissolve the Parliament , so the Parliament may serve the King , as the late name of a Parliament did ; then is not the King Supreme , then is not the Government Monarchical , but a Commonwealth , vvhich yet one vvould think they should not be so fond of , considering hovv their Brethren the Independents treated them under that Government . But the Great matter , I find , is , that they cannot disgorge the Covenant ; alas good men ! There hath passed a solemn Oath over the Nation , engaging the main Body of it to endeavour a Reformation , and must all Covenants be kept ? I have read of some , who had made a Covenant with Hell , and others who made a Holy League in France : Let them keep their Covenant , which is no better than these , if they like it so well ; but God keep us and the whole Nation from them and their Covenant ; but what would you have them do ? They dare not give their unfeigned Assent and Consent to the Bible ; then I perceive Atheists , Papists and Nonconformists are Cousin-Germans , if for some Litteral Faults of Fallible Transcribers or Translators , we may be gravel'd to give unfeigned Assent and Consent to the Infallible Scriptures , actum est de fide , farewell Christianity . Among all this stuff , yet there is a sprinkling of Ingenuity , pag. 15. We say we dare not give our Assent to the Use of any thing we never intend to perform , which is the daily Use of Common-Prayer either in Publick or Private , they need not swear or subscribe this , and indeed they had better never use it than as some of them have done , who to save their Bacon , do not use , but abuse it , making such minc't-meat of it , that it is no wonder if they make the People abhor the Sacrifices of the Lord. Oh but the Oath ! this abhorring Oath ! this is the saddest thing in the World to abhor taking up Arms by Subjects against the King , or those Commissionated by him : that this should be Trayterous too ! make the People believe this and all 's undone ! what a company of Knots are here found in a Rush ? The true intent and meaning of this in short is , that all men ought to swear they detest and abhor all unlawful Sedition , and Rebellious taking up Arms against the King , or such as are legally Commissionated by him in lawful things , as did the late Rebells in 41. Was that a Trayterous Rebellion , or was it not ? Pray Gentlemen answer Categorically , I or no : If it was , then why may we not call a Spade a Spade ? If it was not , I say they are Rebels and Traytors that deny it ; but it is plain , they do not like to condemn the former Actings , Outgoings for Reformation , or any thing that may obviate it for the Future ; and my Masters , this palliating an Old one looks scurvily , like encouraging a New one ; but why not abhor ? Does not David say , All false ways I utterly abhor , Ps. 119. 128. well , but a Cooler , a softer word were better , for pag. 21. A man may swear , that it is unlawful to company with another Woman as his Wife ; but what Shoals of Nonconformists should we have , if all the Sons of the Church were to swear they abhor it ? Where by the way observe , the Nonconformists would not swear they abhor any Sin ; now I have been taught , that what I believe I ought to do , I may swear I ought to do . Well , I find Abhor and Trayterous are very harsh words ; but sure to none but those who do not hate and abhor all Treason , privy Conspiracy and Rebellion . This you may know is a sore place in their Consciences , a Gall they got , when rid by the Rump , and pray touch it gently , or they 'l kick . I doubt they abhor this Oath , tho' for all that , and the Subscriptions too , because they say , pag. 13. There has passed a Solemn Oath , viz. a Covenant over the whole Nation , engaging the main Body of it to endeavour a Reformation . Well , you have heard their Arguments , and what is now to be done ? Why , these Colemanists tell you positively , there is nothing to be done without Toleration , Comprehension and Indulgence ; and all must have the Benefit of it except Papists ; very good , and they will have the Benefit of it in spite of your Teeth ; how will you help your selves ? They can , we know , be Presbyterians , Independents , Fifth-Monarchy-men , Quakers , Anabaptists , what you please ; and if once there comes to be a Free Trade established , we shall never want Merchants from Rome . Well , but what shall we do for our little Sister the Independent ? Oh very well ; she shall be under the Visitation of the King , and the Iustices of the Peace ; so that I find , though Bishops and Clergy-men may not be Iustices , yet Iustices may have the Honour of being Bishops ; but how our Congregational Men will like this , is another Query : For this Yoke put upon their Necks , will oblige them to a Dependency , destructive of their Liberty , Being , and Name of Independents . But there is no doubt the Houses of Parliament will be induced to comply with these People for three notable Reasons . 1. Because they will make the House of Commons equal to the Lords , and both equal to the King , as must be in coordinate Estates . 2. Because , say they , We see the Iaws of Iesuits and Sectaries opening upon us , and for fear they should not gape wide enough to swallow us up quick and quickly , strain them wider by a Toleration . 3. Because they kindly suppose , p. 35. that all those who will oppose them in either House are Papists . Few , say they , there are in either House who are Protestants , without jealousie , &c. which is a plain intimation that there are some in both Houses who are Papists . A Reflection which by naming no particulars , is a general Scandal upon all and every Member of those Honourable Houses . I vvill not trouble my self or the Reader vvith their explanatory Bill ▪ or their marginal Annotations , only observe , First , that their very Explanations needs a farther Explanation , and so you shall have these prolifick heads bring Superfetation upon Annotation , till the Acts of Toleration vvould out-svvell the Statute-Book . Secondly , That Nonconformists are come to as great perfection in Politiques as Divinity , and that ere long , the Gentlemen of the Long Robe vvill be laid aside , as Grievances of the Nation : For they are vviser than the Government many years ago , and abler than the Council Learned in the Lavv , to prepare Bills for Parliament , and fittest to explain them vvhen they have done . The great Comfort is , they tell us , pag. 40. That they propose these things , as if they vvere in Republica Platonis , and it is hoped they vvill , if ever be enacted either there , or in Sir Tho. Moor's Utopia : For , From Presbyters Laws , And the Good Old Cause , From the Jesuit's Iaws , And the Fanaticks Paws , Libera nos Domine . FINIS . 
A70589	----	Mr. John Miltons Character of the Long Parliament and Assembly of Divines in MDCXLI omitted in his other works and never before printed ... Character of the Long Parliament and Assembly of Divines in MDCXLI Milton, John, 1608-1674. 1681 Approx. 15 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70589 Wing M2098 ESTC R12881 12254707 ocm 12254707 57329 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70589) Transcribed from: (Early English Books Online ; image set 57329) Images scanned from microfilm: (Early English books, 1641-1700 ; 155:6 or 1106:8) Mr. John Miltons Character of the Long Parliament and Assembly of Divines in MDCXLI omitted in his other works and never before printed ... Character of the Long Parliament and Assembly of Divines in MDCXLI Milton, John, 1608-1674. [4], 11 p. Printed for Henry Brome ..., London : 1681. Copy at reel 1106:8 (M2098) erroneously identified as "Mr. John M. Hons character of the Long Parliament", supposedly by Sir James Tyrrell, with Wing no. T3590. Reproduction of originals in the Huntington Library and the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Parliament. Westminster Assembly (1643-1652) Great Britain -- Politics and government -- 1625-1649. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion M r John Miltons CHARACTER OF THE Long Parliament AND ASSEMBLY of DIVINES In MDCXLI . Omitted in his other Works , and never before Printed , And very seasonable for these times . LONDON : Printed for Henry Brome , at the Gun at the West-end of St. Pauls , 1681. TO THE READER . THE Reader may take notice , That this Character of Mr. Miltons was a part of his History of Britain , and by him designed to be Printed : But out of tenderness to a Party , [ whom neither this nor much more Lenity has had the luck to oblige ] it was struck out for some harshness , being only such a Digression , as the History it self would not be discomposed by its omission : which I suppose will be easily discerned , by reading over the beginning of the Third Book of the said History , very near which place this Character is to come in . It is reported ( and from the fore-going Character it seems probable ) that Mr. Milton had lent most of his Personal Estate upon the Publick Faith ; which when he somewhat earnestly and warmly pressed to have restored [ observing how all in Offices had not only feathered their own Nests , but had enricht many of their Relations and Creatures , before the Publick Debts were discharged ] after a long and chargeable Attendance , met with very sharp Rebukes ; upon which at last despairing of any Success in this Affair , he was forced to return from them poor and friendless , having spent all his Money , and wearied all his Friends . And he had not probably mended his worldly condition in those days , but by performing such Service for them , as afterwards he did , for which scarce any thing would appear too great . Mr. JOHN MILTONS Character OF THE Long Parliament In 1641. OF these who sway'd most in the late Troubles , few words as to this point may suffice . They had Arms , Leaders , and Successes to their wish ; but to make use of so great an Advantage was not their skill . To other causes therefore , and not to the want of Force , or Warlick Manhood in the Britains , both those , and these lately , we must impute the ill Husbanding of those fair Opportunities , which might seem to have put Liberty so long desired , like a Bridle into their hands . Of which other causes equally belonging to Ruler , Priest , and People , above hath been related : which , as they brought those Antient Natives to Misery and Ruine , by Liberty , which , rightly used , might have made them happy ; so brought they these of late , after many Labours , much Blood-shed , and vast expence , to Ridiculous Frustration : in whom the like defects , the like Miscarriages notoriously appeared , with Vices not less hateful or inexcusable . For a Parliament being call'd , to Redress many things , as 't was thought , the People with great Courage , and expectation to be eased of what Discontented them , chose to their behoof in Parliament , such as they thought best affected to the Publick Good , and some indeed Men of Wisdom and Integrity ; the rest , [ to be sure the greater part , ] whom Wealth or ample Possessions , or bold and active Ambition [ rather than Merit ] had commended to the same place . But when once the superficial Zeal and Popular Fumes that acted their New Magistracy were cool'd , and spent in them , straight every one betook himself , setting the Common-wealth behind , his private Ends before , to do as his own profit or ambition led him . Then was Justice delayed , and soon after deny'd : Spight and Favour determined all : Hence Faction , thence Treachery , both at home and in the Field : Every where Wrong , and Oppression : Foul and Horrid Deeds committed daily , or maintain'd , in secret , or in open . Some who had been called from Shops and Ware-houses , without other Merit , to sit in Supreme Councels and Committees , [ as their Breeding was ] fell to Huckster the Common-wealth . Others did thereafter as Men could sooth and humour them best ; so he who would give most , or under Covert of Hypocritical Zeal , insinuate basest , enjoyed unworthily the Rewards of Learning and Fidelity ; or escaped the punishment of his Crimes and Misdeeds . Their Votes and Ordinances , which Men lookt should have contained the Repealing of Bad Laws , and the immediate Constiturion of better , resounded with nothing else , but new Impositions , Taxes , Excises ; Yearly , Monthly , Weekly . Not to reckon the Offices , Gifts , and Preferments bestowed and shared among themselves : They in the mean while , who were ever faithfullest to this Cause , and freely aided them in Person , or with their Substance , when they durst not compel either , slighted , and bereaved after , of their just Debts by greedy Sequestrations , were tossed up and down after miserable Attendance from one Committee to another with Petitions in their hands , yet either mist the obtaining of their suit , or though it were at length granted , [ mere shame and reason oft-times extorting from them at least a shew of Justice ] yet by their Sequestratours and Sub-committees abroad , Men for the most part of insatiable hands , and noted Disloyalty , those Orders were commonly disobeyed : which for certain durst not have been , without secret complyance , if not compact with some Superiours able to bear them out . Thus were their Friends consiscate in their Enemies , while they forfeited their Debtours to the State , as they called it , but indeed to the Ravening Seizure of innumerable Thieves in Office : Yet were withal no less burthened in all extraordinary Assesments and Oppressions , than those whom they took to be disaffected : Nor were we happier Creditours to what we call'd the State , than to them who were Sequestred as the States Enemies . For that Faith which ought to have been kept as Sacred and Inviolable as any thing holy , The Publick Faith , after infinite Sums received , and all the Wealth of the Church not better imploy'd , but swallowed up into a private Gulph , was not ere long ashamed to confess Bankrupt . And now besides the sweetness of Bribery , and other gain , with the love of Rule , their own Guiltiness , and the dreaded name of just Account , which the People had long call'd for , discovered plainly that there were of their own number , who secretly contrived and fomented those Troubles and Combustions in the Land , which openly they sate to remedy ; and would continually finde such work , as should keep them from being ever brought to that Terrible stand , of laying down their Authority for lack of new business , or not drawing it out to any length of Time , tho' upon the Ruine of a whole Nation . And if the State were in this plight , Religion was not in much better ; to Reform which , a certain number of Divines were called , neither chosen by any Rule or Custome Ecclesiastical , nor eminent for either Piety or Knowledge above others left out ; only as each Member of Parliament in his private Fancy thought fit , so elected one by one . The most part of them were such , as had Preach'd and cryed down , with great shew of Zeal , the Avarice and Pluralities of Bishops and Prelates ; that one Cure of Souls was a full Employment for one Spiritual Pastour how able soever , if not a charge rather above humane strength . Yet these Conscientious men ( ere any part of the work done for which they came together , and that on the Publick Salary ) wanted not boldness , to the Ignominy and Scandal of their Pastor-like Profession , and especially of their boasted Reformation , to seize into their hands , or not unwillingly to accept [ besides one , sometimes two or more of the best Livings ] Collegiate Masterships in the Universities , rich Lectures in the City , setting Sail to all Winds that might blow Gain into their covetous Bosoms : By which means these great Rebukers of Non-Residence , among so many distant Cures , were not ashamed to be seen so quickly Pluralists and Non-Residents themselves , to a fearful Condemnation doubtless by their own Mouths . And yet the main Doctrine for which they took such pay , and insisted upon with more vehemence than Gospel , was but to tell us in effect , that their Doctrine was worth nothing , and the Spiritual Power of their Ministry less available than Bodily Compulsion ; perswading the Magistrate to use it , as a stronger means to subdue and bring in Conscience , than Evangelical perswasion : Distrusting the Virtue of their own Spiritual weapons , which were given them , if they be rightly called , with full warrant of sufficiency to pull down all thoughts and imaginations that exalt themselves against God. But while they taught compulsion without convincement , which not long before they complained of , as executed unchristianly , against themselves , these intents are clear to have been no better than Antichristian : setting up a Spiritual Tyranny by a Secular power , to the advancing of their own Authority above the Magistrate , whom they would have made their Executioner , to punish Church-Dellnquencies , whereof Civil Laws have no cognizance . And well did their Disciples manifest themselves to be no better principled than their Teachers , trusted with Committeeships and other gainful Offices , upon their commendations for Zealous , [ and as they stickt not to term them ] Godly men ; but executing their places like Children of the Devil , unfaithfully , unjustly , unmercifully , and where not corruptly , stupidly . So that between them the Teachers , and these the Disciples , there hath not been a more ignominious and mortal wound to Faith , to Piety , to the work of Reformation , nor more cause of Blaspheming given to the Enemies of God and Truth , since the first Preaching of Reformation . The People therefore looking one while on the Statists , whom they beheld without constancy or firmness , labouring doubtfully beneath the weight of their own too high undertakings , busiest in petty things , trifling in the main , deluded and quite alienated , expressed divers ways their disaffection ; some despising whom before they honoured , some deserting , some inveighing , some conspiring against them . Then looking on the Church-men , whom they saw under subtle Hypocrisie to have Preached their own Follies , most of them not the Gospel , Time-servers , Covetous , Illiterate Persecutors , not lovers of the Truth , like in most things whereof they accused their Predecessors : Looking on all this , the People which had been kept warm a while with the counterfeit zeal of their Pulpits , after a false heat , became more cold and obdurate than before , some turning to Lewdness , some to flat Atheism , put beside their old Religion , and foully scandalized in what they expected should be new . Thus they who of late were extoll'd as our greatest Deliverers , and had the People wholly at their Devotion , by so discharging their Trust as we see , did not only weaken and unfit themselves to be dispensers of what Liberty they pretended , but unfitted also the People , now grown worse and more disordinate , to receive or to digest any Liberty at all . For Stories teach us , that Liberty sought out of season , in a corrupt and degenerate Age , brought Rome itself into a farther Slavery : For Liberty hath a sharp and double edge , fit only to be handled by Just and Vertuous Men ; to bad and dissolute , it becomes a mischief unweildy in their own hands : neither is it compleatly given , but by them who have the happy skill to know what is grievance , and unjust to a People , and how to remove it wisely ; what good Laws are wanting , and how to frame them substantially , that good Men may enjoy the freedom which they merit , and the bad the Curb which they need . But to do this , and to know these exquisite proportions , the Heroick Wisdom which is required , surmounted far the Principles of these narrow Politicians : what wonder then if they sunk as these unfortunate Britains before them , entangled and opprest with things too hard ; and generous above their strain and temper ? For Britain , to speak a truth not often spoken , as it is a Land fruitful enough of Men stout and courageous in War , so is it naturally not over-fertile of Men able to govern justly and prudently in Peace , trusting only in their Mother-Wit ; who consider not justly , that Civility , Prudence , love of the Publick good , more than of Money or vain Honour , are to this Soyl in a manner Outlandish ; grow not here , but in minds well implanted with solid and elaborate Breeding , too impolitick else and rude , if not headstrong and intractable to the industry and vertue either of executing or understanding true Civil Government . Valiant indeed , and prosperous to win a field ; but to know the end and Reason of winning , unjudicious and unwise : in good or bad Success alike unteachable . For the Sun which we want , ripens Wits as well as Fruits ; and as Wine and Oyl are Imported to us from abroad : so must ripe Understanding , and many civil Vertues , be imported into our minds from Forreign Writings , and examples of best Ages , we shall else miscarry still , and come short in the attempts of any great Enterpise . Hence did their Victories prove as fruitless , as their losses dangerous ; and left them still conquering under the same grievances , that men suffer conquered : which was indeed unlikely to go otherwise , unless men more than vulgar bred up , as few of them were , in the knowledge of Antient and Illustrious Deeds , invincible against many and vain Titles , impartial to Friendship and Relations , had conducted their Affairs ▪ but then from the Chapman to the Retailer ▪ many whose Ignorance was more audaciou ▪ than the rest , were admitted with all their fordid Rudiments to bear no mean sway among them , both in Church and State. From the confluence of all their Errors , Mischiefs , and Misdemeanous , what in the eyes of Man could be expected , but what befel those Antient Inhabitants whom they so much resembled , Confusion in the end ? But on these things , and this Parallel , having enough insisted , I return to the story which gave us matter of this Digression . FINIS . 
A82859	----	It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of God upon the assembly of divines and others, appointed to meet at Westminster on Saterday[sic] the first day of July next to be consulted with by both houses of Parliament in matters concerning religion. And that this order be forthwith printed and sent to all parish churches. Jo. Brown Cler. Parliamentorum. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A82859 of text in the English Short Title Catalog (Thomason E62_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82859 Wing E1620 Thomason E62_2 99873271 99873271 155354 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82859) Transcribed from: (Early English Books Online ; image set 155354) Images scanned from microfilm: (Thomason Tracts ; 11:E62[2]) It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of God upon the assembly of divines and others, appointed to meet at Westminster on Saterday[sic] the first day of July next to be consulted with by both houses of Parliament in matters concerning religion. And that this order be forthwith printed and sent to all parish churches. Jo. Brown Cler. Parliamentorum. England and Wales. Parliament. 1 sheet ([2] p.) for John Wright in the Old Baily, Printed at London : 26 June 1643. Caption title. At head of title: Die Sabbathi 24. Junii 1643. Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) Fast-day sermons -- 17th century. A82859 (Thomason E62_2). civilwar no It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publik England and Wales. Parliament. 1643 129 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Sabbathi 24. Junii 1643. IT is this day Ordered by the Lords and Commons in Parliament , That all Ministers in their severall Churches on Wednesday next at the publike Fast , and at all other times afterwards in their Prayers before their Sermons , shall earnestly and particularly pray for the speciall assistance and blessing of God upon the Assembly of Divines and others , appointed to meet at Westminster on Saterday the first day of Iuly next to be consulted with by both Houses of Parliament in matters concerning Religion . And that this Order be forthwith printed and sent to all Parish Churches . Jo. Brown Cler. Parliamentorum . Printed at London for John Wright in the Old Baily 26 June 1643. 
A44800	----	Mistery Babylon the mother of harlots discovered her rise, and when, with many of her sorceries, with her merchants of divers orders, and ranks, and merchandize of divers sorts this many hundred years, also her last merchants, with their delicate merchandise discovered : in answer to a book tituled The directory for the publick worship of God through England, Scotland, and Ireland, which now is the chief traffick her last reformed merchants trades with, in all these nations / published by F.H. Howgill, Francis, 1618-1669. This text is an enriched version of the TCP digital transcription A44800 of text R16766 in the English Short Title Catalog (Wing H3173). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A44800 Wing H3173 ESTC R16766 13623414 ocm 13623414 100859 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44800) Transcribed from: (Early English Books Online ; image set 100859) Images scanned from microfilm: (Early English books, 1641-1700 ; 791:13) Mistery Babylon the mother of harlots discovered her rise, and when, with many of her sorceries, with her merchants of divers orders, and ranks, and merchandize of divers sorts this many hundred years, also her last merchants, with their delicate merchandise discovered : in answer to a book tituled The directory for the publick worship of God through England, Scotland, and Ireland, which now is the chief traffick her last reformed merchants trades with, in all these nations / published by F.H. Howgill, Francis, 1618-1669. [2], 38 p. Printed for Thomas Simmons ..., London : 1659. Written by Francis Howgil. Cf. BM. Reproduction of original in Huntington Library. eng Westminster Assembly (1643-1652) Directory for the publique worship of God, throughout the three kingdomes of England, Scotland, and Ireland. A44800 R16766 (Wing H3173). civilwar no Mistery Babylon the mother of harlots discovered: her rise, and when, with many of her sorceries. VVith her merchants of divers orders, and Howgill, Francis 1659 17693 107 0 0 0 0 0 60 D The rate of 60 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Mistery Babylon the Mother of Harlots DISCOVERED : Her Rise , and when , with many of her sorceries . VVith her Merchants of divers orders , and ranks , and Merchandize of divers sorts this many hundred years . Also her last Merchants , with their delicate merchandise discovered ; In answer to a book tituled the Directory for the publick Worship of God through England , Scotland , and Ireland , which now is the chief traffick her last reformed Merchants trades with , in all these Nations . Published by F. H. And the Merchants of the Earth shall weep and mourn over her , for no man buyeth her merchandize any more , Rev. 18.11 . And every Ship-Master , and all the company in ships and sailers , and as many as trade by Sea stood a far off , and they cast dust on their heads , and cryed , weeping and wailing , saying , Alas , alas , that great City wherein were made rich all that had ships on the Sea , for in one hour she is made desolate , Rev. 18.17.16 . LONDON , Printed for Thomas Simmons at the Bull and Mouth neer Aldersgate 1659. Mystery Babylon , &c. IN the end of the primitive times , when the Apostles had finished their Testimony committed unto them , & had gathered many out of the world , and converted many unto God , and many were established in the faith of our Lord Jesus Christ , ( which purifieth the heart and giveth victory over the world , ) and were led to the beginning , before the world was made , and the Churches which were in God , which had received the anointing , by which they knew all things , even the invisible things of God , and the mysteries of his glorious Kingdom , which God through the Spirit did reveal unto them ; which Spirit they had received , being begotten of God , by which spirit they called him father , and by which Spirit of truth which was manifest from the ●od of truth in their hearts , by which Spirit they were led into all truth , and became Sons of God , and heirs of the promise , and this Spirit was their direction , and led them to worship ●od aright , to obey and glorifie him , and his name which brought salvation unto them ; and into this Spirit they were all baptised by the one Spirit into one body , and in this one Spirit they met and worshiped God , and were of one heart and of one mind , and did know their Director near them , and in them , and the time did come when they worshipped neither at Jerusalem , nor at Samaria , but in the Spirit , and in the truth , wherein the Father was glorified , and came to see that fulfilled which the ●rophets bore witness of , even him in whom all the Prophets ends in ; Christ made manifest in them the hope of glory , whose voyce they heard from Heaven , by which they were quickned & raised from death to life , by the effectual working of the mighty power of God , which wrought in them that did believe , and they were in the unity of the Faith , by which all their hearts were purified who held it , which is a mystery held in a pure Conscience , by which they received an assurance , and were made partakers of the promises , and became Inheritors of life and light , and immortality , and heirs of the promise , and Joynt-heirs with Christ , and they sate together with him in heavenly places , and eat with him , and drank with him in the Kingdom of God , which stood in power and in righteousness , joy , and peace , and did not look like the Pharisees , loe here , or there , but first felt it ( as a grain of Mustardseed ) in themselves , or as a corn of wheat which afterwards springs up as a blade , or as an ear of wheat to ripeness , to a full corn , and they did walk from Faith to Faith , from strength to strength , and did appear before God in Sion , and the Hebr●ws were come to Mount Sion , from whence God shined out in perfect beauty , who became their satisfaction , and peace , who had revealed his Son in them , whom God had made unto them Justification & Sanctification & wisdom ; and so they knew one God , the Father of our Lord Jesus Christ , and one Faith , one hope , one baptisme , the one Spirit into which they were all baptised , into which they all did drink by which all that did believe were sanctified , and did receive the inheritance among the Saints in light , and this was the Church that was in God , which was begotten by God the father , and preserved in Christ Jesus , in the lively faith , and in the lively hope , by which their souls were anchored , & they established in the truth , that made free , and they had received the spirit of Prophecy , and did speak one by one , according to the Revelation of the spirit , ( which led out of confusion into order ) and they being in the power of God , did walk by its order , in the order of the Gospel . And now was the woman cloathed with the Sun , who had the Crown of twelve stars upon her head , and the Moon under her feet , who stood in that which was unchangeable and immutable , and now was the Man-child brought forth which was to rule the Nations , and was revealed to the Church which was in God , and he was the head by which all the members of the body was united together in one , and reconciled to the Father in one , and by his Obedience , Justification did come upon all that did believe . But since the woman fled into the wilderness , and the Man-child was caught up unto God , the mid-night of Darkness came upon the whole world , and the sincerity was lost , and the image of God lost , the Heir caught up out of the worlds sight Faith was lost , Hope lost , the Spirit lost , ( the Saints rule and direction ) And then the whore appeared , and made all Nations drunk with the wine of her fornication , and they staggered and reeled to and fro , hither and thither , having lost the Spirit , became all waters , and unstable , and all the world wondered after the Beast , which then arose after the primative times , and after the Apostles daies , and admired him , and worsh●pped him , who killed the Womans seed , and made war against it . And then the whore made Decrees , who was gone from the Law-giver , and she made confessions of faith , and articles of faith , being out of the power of God , who is the Author of true faith , being guided by the power of the Dragon , she made orders of worship , and gave directions for worship , having gotten on the free womans attire , the outside , the Scriptures ▪ the form of Godliness , but afterwards became more abominable , having both lost the power and the form , worshipped the Devils power , and the Dragons power , and came forth in the image of him , and reached out the cup of fornication , and made the Nations drunk with her Inchantments and sorceries , and she drunk the blood of the Martyrs , the blood of the Prophets , and them that kept the testimony of Jesus , the spirit of Prophecy , and then prescribed forms of worship , forms of prayer , and made creeds and faiths , and articles of faith , and many faiths ; having lost the order of the Gospel , she made many orders , and sent out many Merchants to carry abroad her traffique and her merchandize to the Nations , and whole ships were filled full of it , vessels full of it , which went upon the Sea , and road upon the waters , upon Kindreds , Tongues , Nations , and Peoples , who received of her merchandize , and bought of several sorts of merchandize which the several Merchants traded with , who had several orders prescribed then , ( as Popes , ●ardinals , Jesuites , Fryers of many orders , and Monks of many orders , Jesuites of many orders , and all these carryed their several wares & traffique , and many more Tradesmen , many more merchants whom she sent out with her merchandize , who have been made rich by her merchandize , and other merchants were Bishops , Arch-bishops , Deacons , Arch-Deacons , Pryors , and Covents , Vicars , Comissaries , Chapters , Chancellors , Vice-Chancellors , Doctors of Divinity , Batchellors of Divinity , Doctors of Art , Masters of Art , Batchellors of Art , Priests and Curats ) by which they were made rich , and abounded in Treasure . And the Beast whom all the world wondred after , compelled all to worship him , both small and great , upon which the whore rides , the scarlet-coloured Beast which hath guarded all her Merchants , and made all Nations buy their ware , and hath compelled all People to buy the whores Sorceries , even all the invented and heathenish trumperies which the whore hath patched up ; and their Merchants painted over , which they have patched up , some from the Jews , some from the Heathen , some from the Saints words mixt with their own imaginations , and deceit , and has holden forth these as the publick worship in the Nations , and Kindreds , Tongues , and Peoples , their many Creeds , many Confessions of the Faith , many Catechismes , and many forms of worship ; and when the people is weary of one sort of Merchandize , then brings another in more deceitfull and worse , and the Beast hath compelled the Nations to buy it , and to hold it as the publick profession of the Nations , though never so unsound and rotten , though damnable doctrines , and doctrines of Devils , though invented , and heretical opinions , invented since the Apostles dayes ; yet cryes the Beast , the Church hath ordained it , and the antient Fathers has agreed upon it , and the Councels has confirm'd it , and the Devines has ratified it , and the Bishops , and Arch-bishops , and reverend Fathers has confirmed it , and recommended it for Orthodox and Authentick . And therefore sayes the beast upon which the whore rides , ( the false Church ) the mother of Harlots , if you will not agree to it , you are Hereticks , for the Church has power to censure you , to excommunicate you , and to curse you , and to deliver you up to Satan ; and then the beast having made Laws for the sale of the whores Sorceries , and for the guarding of her Merchants , and their ships , if you consent not to the Articles of the Faith , and Confessions , you break the Law of the Nations , and are not subject to Authority ; and now you are not punished for Religion sake , nor for Christs sake , nor the Gospels sake , but as evill-doers , and Transgressors of the Laws of our Kingdom or Nation : and thus the mother of Harlots which got up since the Apostacy , who hath drunk the blood of the Saints , and shed the blood of the Martyrs , and slain the witnesses , and hath put to many cruel deaths , She saith , I am clear , we kill none for Conscience sake , we persecute none for the Gospels sake , nor Christs sake , nor for Religions sake ; but you suffer as Hereticks , and you have transgressed the law of Kings , Emperors , Councels , and Parliaments , and are enemies to States and Governments , and Rule , in breaking their wholsom Laws cryes the Harlot , who hath lost the savour ; and her Merchants , which calls that which stinks and is corrupt , wholsome , and so saith the beast , we persecute you not for Religion , neither in persons , liberties , or estates , but the Church hath recommended this Doctrine , these Articles of Faith , these Creeds and Pater-nosters , this publick worship , or that Masse-book , or that Common Prayer-book , or this Directory , and are not they the fittest to judge of Religion , who hath the Tongues , and the Original ? and is fittest to give meanings and interpretations of the Scripture ? And therefore we make a Law , that the Masse-book shall be holden out for the publick profession of these Nations , as the Pope , Cardinals , Jesuits , and Fryers think fit , and that the Common Prayer-book be holden forth as the publick worship , which the Bishops , Arch-bishops , Deacons , Arch-Deacons hath recommended unto us , as that which is consonant and agreeable to the primitive times , and to the Church which hath been established so many hundred years , and whosoever will not consent and perform all the Rites and ceremonies , let him be indicted , and let him be presented , and let him be cited to appear before a Bishop , and let him imprison him , and fine him , and take away some of his Estate , and excommunicate him , and then its fit that the Secular power take notice of him for transgre●sing of their Law , and pillory him , or cut off his ears , or stigmatize him , and banish him , and let his Estate be confiscate to the King , or Prince , against whom he hath transgressed , for he suffers as an Evil-doer , and hath brought this upon himself , because he would not be subject to our Church orders , and to the laudable Customs of our Nations or Country . And saith some other of the whores Merchants who are of another order distinct from the rest , and carries other sorts of ware , and traffiques with other sorts of Merchandize , and some newer fashion , which is liker to bewitch people ; they cry out to the Rulers of the Earth to propagate their trading and their merchandize , and saith , it were fit that some Doctors and Orthodox men were called together to consider and consult about their trade , and what sort of ware or traffique will most bewitch people , and inchant their minds , that so her Ships may go on the Sea ; for if Kindreds , Tongues and People will not buy her ware ; her Ships cannot go , and their trade will goe down ; if ever Nations come to the Rock , or people come to some stability , or know the precious treasure , and the heavenly treasure in the earthen vessels , they will buy no more of us ; if the Sea be dried up that no more a gallant Ship can passe thereon , nor never a Gally with oars , then we shall all turn bankrupts , and then may we cry alas , alas , we that have been made rich are now become poor , therefore what doe we do ? let us take counsel together , and if any tell that they have obtained the heavenly treasure , and are come to the durable riches , and to the treasure that cankers not , and that they have found it in themselves , then let us cry out its heresie , and damnable Doctrine ; and if any man shall say that they need no man to teach them , but the annointing that dwels in them , by which they know all things ; then let us give our vote with one consent , that , that 's a delusion , and let us frame Arguments and say that that cannot be , you want Hebrew Greek , and Latin , and the Original , by which you should expound the Scripture , and know the meaning of it , and therefore you to conclude that you have received the anointing is dangerous doctrine , let us pronounce this man as a heretick , for he wil infect people . And furthermore if any say that the Lord is become his teacher , and he needs no man to teach him , but knows the Lord to be his sheapheard , then let us cry out of this , as dangerous doctrine , and cry to the rest of the people ( that buyes yet our merchandise ) that he holds hereticall opinions , and d●spises the Ministry , and the ordinances , and the doctrines of our reformed Churches ; or if any say that the Spirit of the Lord is a sufficient teacher , to lead his people into all truth without outward means , as naturall learning , Hebrew , Greek , and Latin , and the ancient fathers , and old Authors , and so make void all our arts , and part , which is the foundation of our Devinity , then let us cry in the ears of all the people , and in the ears of the Rulers , and the Powers of the earth , that this is blasphemy and error , and ought to be supprest . And furthermore , if any shall say that hee believes hee shall be made free from sinne in this life by the effectual working of Christ ( the mighty power of God ) which condemns sin in the flesh , and destroyes the works of the devil , then let us cry heresie and blasphemy , and let us tell them that the holiest that ever was upon the earth sinned , and that the body of sin was un-cut down in them , and let us prove it by Pauls words , he complained of a body ●f sin , and was never in any other condition while he lived upon the earth , and so it may be we shall keep them in blindness , that they will continue and trade with us ; and if any say they are come to the baptisme of the Spirit , the one baptisme into which all the Saints were baptized , in whom all other baptismes ends , and so being come to this , denies all the figures , and the baptisme of ●nfants , then let us cry out that they are sectaries , and denies the ordinance of God , Infants baptisme , and let us give them some scripture , how that Christ took up little Children in his arms and blessed them , and how he bid his Disciples go out into all Nations , & baptize them in the name of the Father , Son , and Holy Ghost , and many be with an inference or two , or two or three consequences raised from this , and the like Scriptures , we shall make their eye blind , that we shall put off this counterfeit ware yet a little while . And if any shall deny our Church or Chapel , and call it an Idols Temple ( which God never commanded to be built ) then let us bring some scriptures , how that God commanded a Temple to be built at Jerusalem , and how the Jews had Synagogues , and how God commanded store-houses to be built for Gods service and worship , and it may be such a proof as this will satisfie them , that they will come to our shop another time , at the hour appointed for the sale of our wares , when the market-bell rings , and the wares are ready to be set out , and so by this means we may hold on our Trade a while . And if any shall deny Davids Psalms to be sung in rhime and meeter , and with Organs and Pipes to be an Ordinance of God in Gospel-times ; then let us bring them some scriptures , and some fathers , & tell them in the Church of Corinth , that he that had a Psalm might sing , and it may be , they will know no difference between a Psalm which was given for●h by the spirit , and the Psalm which is gotten by tradition from another ; and let us bring a proof out of Revelation , that they that were redeemed from the earth played upon the Harps , and sung a new song , and it may be they will not see no difference between them that are in the earth , and them that are redeemed from the earth , and so we may keep up this still as an ordinance invented by our mother , Mystery Babylon . And let this be agreed amongst us , now when many of us is assembled together , whose livelyhood and riches stands only in the merchandising of our mother Church , that in whatsoever place we sayl to in our ships , if any be heard to say that the Spirit of the Lord ought to move first before any Teacher , Minister , or Believer ought to pray , that so they may pray with the Spirit , and in the Spirit , in publick , and in private , whether with many or few , that so without the Spirit none can be edified ; let us all agree to this , that it be voted down as an error , and let us do what in us lyes to prove from Scripture , that set-forms of Prayer is lawfull , and is an ordinance of God , and let us bring the Lords-prayer , called by our Mother-Church the Pater-noster , and see what that will do , and also Hosea 14.2 . take with you words and turn to the Lord , say unto him , take away our iniquity , and receive us graciously ; so with a deduction from these and the like Scriptures , we may happily prove that a set-form of words invented by our Church , ( or any of us that trades with her merchandize ) that this is an ordinance of God , and ought to be practised publickly and privately , and is accepted with God , although the people have not received the Spirit as they had in the primative times ; and if this will not satisfie , then use some prevalent Arguments , as our reverend Brother , and Fellow-merchant with us , Mr. Samuel Boulton in the like case in hand used this forcible Argument , Though you cannot command the wind ( said he ) yet you may spread your sayles , and see what such an argument as this will do , but if they will not be content with this ( as it may be they will not in Englan● , ●●otland , and Ireland , Holland , and some other parts , who are more quick-sighted than some other places where we merchandi●e ▪ if we cannot stand it out against them , that none can pray to God a right , but he that is come to the Spirit , and knows by the signification of it what to ask , then let us grant them the thing , if we cannot help it , if Common-prayer , forms of Prayer will not go off as they use to do amongst our Customers , then let us agree to them , ( but let that be the last shift ) that without Faith , or the Spirit it is impossible to be accepted or heard of God ; yet before this be granted , let us strive as much as in us lyes by forcible arguments from the Scripture ( if so be that they will not allow the authority of antient Fathers , nor of our ●annon-books ) how that there is a plat-form laid down in Scripture , and the general heads of true prayer is laid down in an Orthodox method in Scriptures , that is to say , Confession , Petition , Intercession , Supplication , with giving of thanks , and if this will not stave them off from speaking so much of Prayer by the Spirit , and with understanding ( for it will be a grievous thing if we let this ordinance fall , of set-form of Prayer , which our Mother Mystery-Babylon hath allowed so many years , and ratified and confirmed in several great Councels as Niece , and Latterar , and divers others ) and if nothing will serve them but prayer by the same Spirit as was in the primative times ( before we lose them quite ) let us grant it them in words , that Prayer by the Spirit it is only acceptable . And reverend Brethren , let us all agree not to be idle , but diligent , read the Scriptures , and pack them up together , a deal of exhortations , reprehensions , admonitions , and prophecies , and read some old Authors , as Ireneus , Ambro● , Cyprea● , Ierom , Baz●l , Austin , Orige● , Damizin , and it s not amiss if we take in Luther and Calvi● , Memno , Beza ; and some other late modern Writers ; And so by much reading & meditation our affections will be whetted up and Quickned , and those words which we read often will lodge in our memory , so that we shall be able to pray half an hour ex temp●re , or an hour and an half upon a Fast-day ( for that 's the best traffi●ue that goes of such dayes as those ) without tautologies , or reiterations , and so though we pray several times , and in several places , as before Kings , or Councels , or a Synod , or Classis , Merchants of our own order , yet by this means we shall be fitted for all places and times , to sute the business which we are about , and if any question the thing , let us say , we pray by the Spirit as it gives us utterance ; but now this is the last and best of our merchandi●e , which is as gold & silver , & precious stone , & pearl ; if this will not go off , as upon the account of the spirit , or spiritual worship , or a spiritual ordinance , then there is little hope of driving any more trade , or getting any more sale , with these men , then let us cry to the Magistrates , they are new-fangled & giddy-headed , and delights in Novelties , and are erroneous schismaticks , and hereticks , and are factious and seditious , which if they be let alone , & not be timely checked & reproved , they will overthrow us merchants call'd ( by our selves Ministers ) and not only us but also both Church & Common-wealth . And furthermore let us agree reverend Brethren in unity and peace , and strive all with one consent to be funished with such Merchandi●e as will sute with the Countries and Regions where we traffi●ue , as Kings , Princes , Protectors , Parliaments , and Councels , Noblemen , Gentlemen , and also take in the common people ( if happily we can please them all ) because that by the last mentioned we receive many of our subsistance , yet if any of them do not like our merchandize , it is the least matter of them ; for then we have a King , a Prince , a Protector , or a Parliament to appeal to , and if we can but satisfie them with merchandize upon petition , they will make us a Law , and set a compass upon every one of our ships to ride in at sea , and they will command every Parish to buy our merchandize , & if they will not buy it , at the worst ; compel them to give us our price , whether they receive our merch●ndize or not , or traffique or not , but if they will not ( having a Law to guard us ) we can take it from them whether they will or no , & if at any time any seem obstinate , & refuses to pay us Easter-reckonings , & Midsummer-dues ▪ which may be comes to the value of 18 d. or 2 s. ) we can take a Pot worth 7 or 8 s. or a Pan or a Kettle , and if they shall neglect to pay us a Mortuary , which hath been an Ordinance ordained by our mother Mystery-Babylon 7 or 8 hundred years ago or upwards , if they will seek to disannul such a laudable custom , then we can sue them for it in a County-Court , and get 20 or 30 shillings dammage , and if any of the common people refuse to pay us our ●ythes , which belongs unto us , Church-Officers , which was given unto us by our Mother , who sate upon the scarlet-coloured Beast at the least 13 hundred years ago , that if our tythe come to 40 s. or 3 l. we can go to a Chapman or two , who resents our commodities , and they will give us a warrant for treble dammages , and then we shall get some Bayliffs who are our Church-Members , and take away a yoke of Oxen worth 8 or 10 pounds ; or a Horse or Cow worth ten or twelve pounds , and if the Tythe come to 5 or 6 pound , then we can take five or six Cows , and ascore of sheep , and half a score of swine , and thresh the corn out of his barn , and take it away , and take away the fether-Beds , and Curtains , Court-cloaths , and Blankets , Rugs , Sheets , Kettles , Brewing-furnace , or the Rayment which the Family wore ; and if we judge it too little to satisfie our insatiable desires , take Pin-cushions , or if it be but half a Cheese , as our reverend Brother Alexander Bradley in the Parish of Elmstone in the County of Ken● from Robert Minter of the same County and Parish . And in thus doing there will be little loss or detrement to us ; and if any refuse to give us a Tythe-cock of hay , or a shock of corn , ( having the power of the earth of our side ) we can pull down the hedges , and break open the gates , and fetch away a Wain load or two , or as much as we think fit , as many of our reverend Brethren of our order have lately done , which are good precedents to posterity that may come after us , and if any with whom we have traded ( who are Neighbours ) do think much at us , we can call them Hereticks , and say they are enemies to the Church and Commonwealth , therefore why do you pity them ? But reverend ●rethren , it is not with us now in the North Regions of the World , as it hath been in time past , about two or three hundred years ago , neither as is it with the rest of our fellow-Merchants in Italy , Rome , Jerusalem , Arabia , Greece , Portugal ▪ Spain ▪ Hungaria , France , and the rest of the Regions where our Mother sits as a Queen , the people being all as asleep at midnight , any old , dark , rusty cankered ware will go off there at a good rate , and for Ave maries , or Pater-nosters , Te Deum , or a magnificat Anima , or the like , or some other charm in an unknown Tongue , or a story of St. Damisen , or St. Benedict about Images , or a story of St. Francis of his converting of wolves and bears ; or speaking an hour from some old fathers , and call it the word of God , and meddle not with the Scripture at all ; for a story of the Lady of Lauretta , or the image of the Virgin Mary , and of what miracles they have wrought , which the members of the Mother Church believes for good Doctrine , and receive these or the like , as Crosses , Crucifixes , Pictures , Beads and Images , and such other like merchandizes of the baser sort , is all bought and received , without question , as merchandizes of great worth , and things belonging to happiness and felicity ; but alas ▪ 't is almost day , and the night is far spent , and the people in these Nothern Regions are come past midnight , some towards the dawning of the day , and they question our merchandize , and with some the night is quite over , and they are come to the day-break , and to the rising of the sun , and with these there is no hope of trading ( though with the best of all our commodities ) though with Cinimon and odours , and oyntment , and frankincense , yet they will buy none of our ware , nor ther 's no hope of trading with them any more , for they are come to know the Pearl which is more pretious than rubies , and the heavenly treasure that doth not rust , and the word which is sweeter than the honey and the honey comb , ther 's no hope of them ; but this is the misery , they will not be content with what they have found , but imparts it to others , and so begets a dislike in other peoples minds , to the best of all our Merchandize . However , them that are gone from us , and denies our mother , and her golden cup , and denies all her merchants great and small , not onely them that trades in wood , and vessels , and brasse , and iron , but even them that trades with the best merchandize , as gold and silver , precious stones , and pearls , fine linen , purple , silk and scarlet ; however let us excommunicate them , and give them up to Sathan , and let us call to the beast with his seven heads and ten horns , who is scarlet coloured , dreadful and terrible , and let us accuse them of heresie , schism and blasphemy , and call them seducers and deceivers , and false Prophets , and let us brand them with names of reproach , as Sectaries , and say they are seditious and rebellions and mutenous , and they are enemies to Church and State , and all good government , peace-breakers , factious , and pestilent fellows , that brings all the Nations into an uproar ; and if that will not do , le ts petition to Kings , Princes , Dukes , Parliaments , Protectors and Counsels that some speedy and effectual course may be taken for suppressing of these hereticks , and for stopping of these blasphemous doctrines , as that the Steeple-house is not the Church , and sprinckling of Infants no ordinance of Christ , and singing of Psalms by tradition no part of the true worship of God , and it may be we shall get some Law or Act of Parliament against them ; or call them vagabonds , and get them whipt abroad , and put in prisons , while we take away their oxen and goods at home , and so by this means it will stop others ( whom we traffique withal ) that they will not dare to hearken unto them ; for if they will not buy our wares and take our measures by a glasse , in love to it , yet because of fear of imprisonment or losse of their goods or estates , they will be constrained to trade with us . But alas , it is otherwise with us now then it was in Queen Maries dayes , when masse , mattens and even-songs professionings , Ave-maries , Creeds and Pater-nosters took up most part of the time , and went off ●mongst people for spiritual worship at a good rate ; neither is it with us now , as it was in the days of Bishop Laud our great Metropolitan , and the rest of our mothers merchants : Then would common prayer translated out of the mass-book into the English , and Creed , Letany , Pater noster , with a Lor● have mercy upon us , or we beseech thee to hear us good Lord , fourty times over in a quarter of an hour , with some of Davids Psalms turned into meeter , by Hop●●ns and Srer●hold masters of musick , sung with Organs , with Choristers , and boyes , with bowing to the Altar , and such like merchandize , which then was precious in the eyes of our mothers children ; Then whosoever would not be obedient to all the Rites and Ceremonies , then we branded them with the name of Puritans and Non-conformists , and haled them before Sessions , Courts and Magistrates , cited them to appear before the Bishops , served them up to the High-Commission Court , before the Lords Spiritual and Temporal , [ falsely so called ] and there the flesh was gnawn to the bone , and ears cut off , stigmatizing and burning with irons , imprisonment and banishment : Now as people came nearer the day they began to suspect all this , as not to be the spiritual Worship of God , having no ground nor footing from the Spirit of Truth , nor example from the Scripture , nor from the primitive Churches , then them over whom our mother once reigned , began to question her whether she was the Lambs wife , yea or nay ? And whether our Predecessors and Brethren were the messengers sent out by the true Church , yea or nay ? And whether the Ordinances and Practises were the institution of Christ and his Apostles , yea or nay in the primitive times ? and the day dawning upon them , and the spirit came to be revealed , and did shine into their hearts , and they began to search the Scriptures , and to compare the true Church [ which was cloathed with the Sun , and crowned with the crown of twelve Stars ] with our mother , mystery Babylon , and they began to compare the Apostles and Ministers in the primitive times with our Predecessors Babylons merchants , and also compared the Institutions and Ordinances which were delivered to the true Church with the Institutions , and Rites and Ceremonies , and inventions of our mother , mystery Babylon ; And so they found all out by the ●evelation of the Spirit , and by searching of the Scriptures they found out the rise of our mother , after the woman was fled into the wildernesse , and that she sate not as a Queen upon Nations , Kindreds , Tongues and Peoples , till after the woman did fly away upon the wings of an Eagle into the wildernesse for a time , times and half a time , and likewise they found out that our predecessors and fellow-merchants were not like the Ministers of Christ in the primitive times , neither our Doctrines and Ordinances , like the Ordinances and Doctrines which were once delivered to the Saints , before ever wee merchants set sail or floated in a ship on the Sea ; And so finding our City to be raised up in its glory , since the glory of God was lost in the earth , and finding our Queen , mystery Babylon , ruling in our City since the Lambs wife fled , and finding us merchants to receive her traffique from her City since the faith was lost that once was delivered to the Saints , and did see our Creeds and Beliefs and Pater-nosters , our prayers , and our hymns , that they are quite another thing , which was part of her traffique , they have concluded ( and that upon infallible grounds ) warranted by a cloud of witnesses in the Prophets and Apostles , that our mother is a whore , and her predecessors are her merchants , and that our Ordinances are and traffique have been invented by some of our mothers children which are Apostates , and they have found us out ; And now alas ! a ship will bee hardly able to ride any more upon the waters , nor the Sea will hardly bear up our vessels any more , the Nations , the kindreds , the tongues , and the peoples are almost dried up , especially in the North Regions they will not buy our Merchandize any more , our ships are like to stand still , and our Merchandize is like to be all shipwrackt ; therefore let us take Councel , least all the Sea dry up , and we all sit down in solitarinesse , and our song be turned into woe worth the day , misery , and alas . Therefore now it behoves us all , reverend Brethren , who are of this last edition ( tything Presbyters ) to deny our Mother in her greatest fornication , and adultery , since she hath committed fornication with Kings and Nobles , and since all Nations have drunk of her cup : But yet let us own her three or four hundred years after the ascention of Christ , for then though she was inclining to Adultery , and it lodged in her heart , yet it was not so openly known then , but only to a few , and then she held part of the form of Godliness , and had part of the true Churches attire and ornaments on the outside , and so let us all agree to stick close to her hear , and vindi●ate her then , and her Merchandize the form of Godliness , for if this traffi●ue will not go off , we are at an end , for either this must serve in the North Regions of the world , or we must pull down our sayles , and let our ships stand still on dry land ; let us put on resolution , there is some hope that this may serve a while , for that our Mother was a true Church 3 hundred years after Christ , hardly any in this will gain-say us , and let us deny all the Popes , Cardinals , Legates , Fryers , Monks , Jesuites , Semenaries , and all their several orders , which are one distinct from another , and let us deny the rest of our Fellow-Merchants , or rather Fathers , which did ordain us to be Merchants to trade at Sea , seeing that kind of Merchandize which they then traded with , which they received from our Mother will not go off now ; for Nations , Kindreds , Tongues , and People now will not buy that kind of merchandize which hath not the face of Purity upon it ; and though we were made Ministers by them , yet now when they are grown out of date ( a Parliament having voted them down ) it s not safe for us to hold them up , nor none of their worship nor merchandize ; so we having a distinct order of our own , and are rank'd into another fellowship , distinct from the Fryers and the Monks , let us keep our fellowship one with another ; and so we may set up our selves , and so may bring honor to our mother , Mystery Babylon , under another name ; and so let Bishops , Arch-bishops , Arch-deacons , Deans and Chapters , Prelates , Vicars and Curates be denyed ; and seeing their traditional traffi●ue before mentioned will not go off , and all the forms of publique worship hath been contrary to the Scriptures , and contrary to the primative times , and seeing we cannot hinder people from seeing of it , therefore we must let it all pass , and deny both them and it , at least in the hearing of them whom we trade with therefore let them merchandize with it in some other Country for our mother , where she hath more reputation , and where the beast hath more power ; and the time may come , if we can but perswade People , that they cannot understand the Scriptures , nor come to know the mind of Christ without our Original , Hebrew , Greek , and Latin ; in some time it may be this traffique will go off , if we can keep People but ignorant enough , that so we may be a means to bring our mother , and her messengers , that she hath sent forth , into more reputation than they are . Notwithstanding though the day be dawned , & every mans works made manifest of what sort it is , yet it is well enough that we receive the maintenance which our mother Mystery Babylon gave unto our former merchants , as Tythes , Oblations , Obventions and Offerings , Easter-reckonings , and Midsummer-dues , and Mortuaries , twenty shillings for a funeral Sermon , ten groats at the Grave , twelve pence an hour for ringing of bells , and such other like commodities that befalls us ; and besides all this we have got something out of Bishops lands , and Deans , and Chapters , and Prebends lands , some good augmentations out of these ; so that all the merchandizing and traffique lyes in our hand , and all the wages that our mother gave to other Officers , and Ambassadors of several orders , which to speak plainly is the very reins and finews of our Gospel which we preach , and therefore if we cannot keep the people blind , but they will see our error in most things ; yet while we have the Powers of the Earth to make us a Law , that all may be forced and compelled to pay that unto us , which our mother the Church gave us , when she was in her exaltation , while this is kept up , we shall cary about our ships , and merchandi●e , though the people have no great heart to it , we shall cry out to the Magistrates to compel them to buy it , or else the people will turn Atheists , and Barbarians , and however get our price . Yet now , reverend brethren , seeing we cannot keep the People in ignorance and darkness , nor hinder the day from dawning , nor the Sun from rising , while it is but even yet twylight , let us work and carry about our traffique , for the best sort of merchandize which our mother hath , will hardly please now , for now it comes to that , that nothing but spiritual Ordinances will be accepted among people now , therefore we , which are of the tything Presbyterian order , though we have denyed our mother in some of her sorceries , and though we have denyed the Bishops , our Fathers , and ordinances , and their established form of worship , we being heirs apparent to their Inheritance , and Revenues , and wages ; now we being come to maturity , and goes under the name of Reformers , yet let our mother Mystery Babylons wages stand unalterable as the Law of the Medes and Persians , and though the professions of publick worship have been denyed and abolished , let us perswade the Magistrates , and Rulers , that if they abolish our tythes , and set wages , then the Gospel will cease to flourish in these Nations , and though the Mass-book , or book of Common-prayer , and the Lateny will not go off for Gospel and longer , we shall set something else up in its stead to be called the Gospel , and because we have not an immediate Spirit , nor an infallable , neither ever looks to have it ; its requisite that we prescribe some form or Directory of worship to be as a rule of Direction to all of our order , and if we can get a Parliament to make an ordinance for the recommendation of it to the Nations , as the publick worship of God , then we may trade yet with out merchandize , and whilst our set wages is not altered , the matter is of less moment ; and though the Directory should be discommended , as it is recommended , and our form should go down , and another thing should be established instead of it ; yet it were lawfull for us to joyn to another , and though they should accuse us for time-servers , and men-pleasers , yet we have a cloud of witnesses , as in Edward the 6. and Henry the 8. how many hundred of our Fellow-merchants denyed driving a trade with the Mass-book , and likewise in the daies of Queen Mary many thousands owned the Mass-book as the publique worship of God , which was then holden out . Again , how many thousands of our Fellow-merchants denyed the Mass-book , our publick profession , doctrine and discipline , and joyned to the book of Common-Prayer , and the Lateny , as the publique profession of the worship of God , and now of late years we have denyed it our selves , and so we which are of this order can dispence well enough with this , seeing that we trade with som of our mothers ? Merchandize under another name , and so the matter is less grievous , because the orders and ceremonies about worship is retained still in our Directory under another habit and guise , and so having these Witnesses before mentioned for our example , and if any seem to contend with us , this will take the edge off People , seeing it s no new thing with us to set our sayles which way soever the wind blows , and it may be we may bring them a Scripture or two , and an inference from it , for a Cloak , as to submit to every ordinance of man for the Lords sake , and let every Soul be subject to the higher Power , so Henry the 8th . while he stood he was the higher Power and so Mary , Elizab●th , James and Charles they were the higher Power while they stood , and they did ordain , that sometime the Mass-book should be the publique worship , & somtime the Common-Prayer book should be the publick worship ; and now the Directory a Plat-form of publick worship ; it may be these and the like Arguments to them that are dim-sighted will take place for sometime . But there is one thing above all which ought to be considered of by us , who are allowed to be publick Merchants , seeing that we must go under the name of Reformation , for that is our flag we carry in our Ship , that seeing that generally people of the most understanding will not allow of any preaching to be effectual , to the converting of Souls , but that which is ministred by or from the Spirit , for the reading of old homilies which served in our Predecessors dayes will not serve now , or if we should speak some Hebrew or Greek , or Latin in an unknown Tongue , they will conclude , that is rather the wisdom of the flesh , & from natural wit , rather then from the Spirit ; and therefore it is not much amiss if we conclude to let some of the Ancient Fathers pass , and not mention them , because it is holden generally , that they lived in an Apostatizing time , and so it will not be effectual in the audience of people : And so for Austin and Cyprin , Jerom and ●ead Origen and Damasen , their traffique will hardly go off , for they will conclude , it s rather by art and study that we preach , then by the Spirit ; and so we being fallen into such a dangerous time as this is now in the break of day , when men begins to be quick-sighted , and will not only espie hills , but also moats ; therefore all we which are Merchants of this order and rank , to our Mother Mystery Babylon , had need to trade with the best Merchandize , as gold , and silver , and precious stone , and fine linnen , and silk , and scarlet ; and so let this be agreed upon by us all , that we study hard , and read the Scriptures , and other modern Divines which are Orthodox , that so if need require , every one may preach ex tempore , for else it will not go upon the account of the Spirit , & so have words to fit all times , occasions , & seasons ; as before Protectors , Parliaments and Councels , or Noble men , or Classis , or Synods , or the like , and every one labour by study and art to raise many Doctrines from one Scripture , and make many uses and trials , and motives , and so carnal peoples minds will be affected with such dexterity and readiness , so that we shall clear our selves from clamour , which some of our Merchants have fallen under , because of their negligence ; and if any should accuse us for studying and patching up our Sermons out of divers Authors mixt with Scripture , and our inventions , then bring such a Scripture as that 2 Tim. 2 . 1● . Study to shew thy self approved unto God ; it may be some blind people will take that for a good proof ; and such a word as that , Study to be quiet ; and because the word Study is found in Scripture , therefore with a consequence or two we may prove in the ears of people , that studying of Sermons is lawful ; and if any question our set wages , and hire , be sure that all with one accord do study to vindicate this , for this is the life and sinews of the Propagation of our Gospel . And now Reader , I shall give thee an account of the principal and chief traffique , which is established for the Publike Worship amongst those that are called Gospel-Professors , the general heads whereof is laid down in a Directory of the Publike Worship in these three Nations of England , Scotland , and Ireland ; and the general heads of that which they purpose to traffique with , is laid down in their Directory ( so called ) and what traffique is of less moment , may be ushered in , time will make manifest , and in their Preface to their Book , they say as follows . Directory . That the Liturgy hath been a great means to encrease an idle Ministery from putting forth themselves , for putting forth the gift of prayer which Christ pleaseth to furnish all his servants with , whom he calls to that Office . Answer . So then by this conclusion all their former Fathers and fellow-Merchants were not sent out by Christ , because they contented themselves with set forms of others made to their hands ; and if all whom Christ called to this Office be furnisht with the gift of prayer , then this must needs follow , that they that have no gift of prayer , are no officers of Christ : Well , their part being acted , and the Exit being come , let them go off the Stage , and thou shalt see the gifted men come on next . Direct . In the assembling of the Congregation together , the direction is , that the people do reverendly compose themselves to joyn in the Ordinance of God , which is then coming in hand ; as it is written in the eleventh page of their Book . Answ Here they are putting Self to perform the Ordinance of God , which whosoever comes to perform aright , or joyns with the Assembly of the Righteous , they must deny themselves , and all their own composings . Direct . The next thing is about reading the Scriptures , and Exposition of them ; and in their Expounding they are to take heed , that Preaching , and other Ordinances be not streightned . Answ. As for reading the Scripture , it is a thing so harmless , and honest , and just , and good , that I wish that all their whole Ordinances ( so called ) had been all waved , and given place to this ; and if it were read oftner to the people without adding or diminishing , the understandings of people would be more opened , then by their cloudy and dark packt up speeches , which is called preachin● ; but preaching I am not against , that is to say , to declare the mind of God as it is revealed by his Eternal Spirit , to , and in them that speaks ; and why do you pref●r one part of your Worship before another ? Was not a Psalm in the Church of Co●inth acceptable unto God when it was sung in the Spirit , and with understanding , as good as an Interpretation ? And was not Prophesie as acceptable as speaking with Tongues , if your Expounding ( so called of the Scripture be by the Spirit of God ? why should that give way to a sprinkling of an Infant , till the Spirit cease to speak in him that spake by it ? Direct . The next pie●e of Merchandize is , of their publike prayer bef●re Sermon , and to pray after this manner , to acknowledge your great sinfulness by your Original sin , which makes you liable to everlasting damnatio● , and doth defile your best ●ctions , if it were not re●●roined by Gods grace ▪ as in page the fift●enth . Answ. What , is Original sin unwasht away ? and is a deprived nature alive , that poysons all your faculties , and defiles your best actions ? What , is not this taken away yet ? then you have confounded your Orthodox Doctrine , or else never have been bapti●ed when you were Infants : For , did not you use to say , that when an Infant was sprinkled , that he was regenerate , and born again , and ingrafted into the body of Christs Congregation ? And furthermore , to give thanks to God on this wise , we yeeld thee hearty thanks , that it hath pleased thee to regenerate this Infant , and to receive it for thy own child by Adoption , and to incorporate this child into thy own Congregation ; then seeing that all that are baptized , are regenerate , as you say , how is it that original sin , and the guilt is not taken away ? and how is it that the best of your actions is defiled ? for Regeneration is a cleansing work , and the actions of the Regenerate are pure and holy , but your best actions are defiled ; then you are not Regenerate by your own Doctrine ; and if Sin be restrained by Gods grace , then Actions do not defile , for Grace is one , that which restrains , and that which saves ; for it s written , by Grace you are saved , and if you are restrained from Sin , or saved by Grace , then your Actions would not be defiled ; what ●ankered rusty merchandize is this ? but I shall proceed to shew more of the like nature . Direct . The next Doctrine is to conf●ss your actual sins , the sins of your Magistrates , Ministers , and whole Nation , and how that you have broken all the holy just ●aws of God , doing that which is forbidden and leaving undone , that which is injoyned , and not only ignorantly , but presumptuously , against the light of our minds , and checks of our Consciences , but also despising Gods forbearance , and standing out against all the offers of Grace in the Gospel . Answ. Was not the baptized Infant incorporated into a holy Congregation ? and now you confessed you are a sinfull Congregation , not only ignorant but presumptuous also , and have sinned against the light of your minds , and the light of your Consciences ; what , is there any thing in your minds or consciences worth taking notice of ? what , will the light in the Conscience shew sin and reprove for it ? then how is it , that you Merchants of this Rank cryes out against it as delusion and heretical Doctrine , when any exhorts them , that they sin not against the light of their own Consciences ; and if you stand out against all Gods invitations and offers of Grace , then are you none of Christs Ministers ; And never blame me for calling you Babylons-merchants , for the Ministers and Disciples of Christ , they came at Christs invitation , and Peter and John left their Nets , and followed Christ when he invited them ; and they resisted not the offers of Grace , but received it when it was offered , and were saved by it ; and if you walk so unworthy of him in your selves , then repent and cease carrying abroad such trumpery as this to deceive the People withall . Direct . In the sixteen Page , you Reformers say you ought to bewaile your blindness of mind , and hardness of heart , and unbelief , impenitency , secureness , lukewarmness and barrenness , and not endeavouring mortification , nor to keep your garments unspotted . Answ. You had need to bewaill your state indeed if this be it ; but see that you be not Hypocrites , to confess that before the Lord and your Congregation ; and if any say you are hard-hearted & unbelievers , you deny it again , and so ma●e your lives transgress , and your ●ongues utter forth deceit ; what is such a company of blind minds , and hard-hearted , Impenitent , unbelieving , secure , lukewarm , barren , whom God will spue out of his mouth , who doth not so much as endeavour after mortification , nor to keep your selves unspotted , and have broken promises and vows , and covenants ; That ever such a company as you should carry a Ship at Sea , or think in your hearts to give directions to others to reform , when you are unreformed your selves , and full of unbelief ; what people will take directions at such a company of heart-blind Guides as you ? If this be Reformation , what is Deformity ? the wise in heart may judge of this merchandize . Direct . Yet you say notwithstanding in the 18th page , let us draw near to the Throne of Grace , and incourage our selves with hope of a gracious Answer of our Prayer● . Answ. He that sits upon the Throne of Grace , before whose face the Heavens and the Earth shall fly away , he will reject your Offering , notwithstanding all the encouragement you may take to your selves ; and how can you have hope to receive a gracious Answer ? its but the hope of the Hypocrite , you that are blind in mind and hard in heart , and doth not so much as endeavour after mortificaon . David a messenger of God , said , If I regard iniquity in my heart , God will not hear my Prayers ; and you that are so presumptuous , and are so full of vain hopes , as to think that God will hear your Prayers , who are in unbelief , and endeavours not after mortification , he will send you empty away . Direct The next Doctrine is about preaching the word , the subject of his Sermon is to be some Text of Scripture , sutable to some emergent occasions , and he may go on in some Chapter or Psalm , as he shall think fit . Answ. Here , Reader , thou mayest take notice these Artificers of the last edition have traffique of divers sorts , to fit the several places and occasions ; as when they come before some Princes , or Courtiers , or some Convocations or Councels , then some great swelling words , and new ●oyned expressions , and rhe●o●ical speeches , and P●ilosophical phrases , this will go off at a good rate ; and by this the Merchant may procure his Discourse to be printed , which may procure his fame and renown among ignorant people ; besides , it may be he gets profit by printing his Sermon , setting all set-wages , tythes , salleries aside : but if it be amongst poor Count●y people , or an odde corner of the Land , then any ordinary traffi●ue , a Sermon , which it may be he hath sold four times over , this will go off among ignorant people , and make them more ignorant ; and as you say a Text out of the ●salms , or any other Scripture as the Mi●ister shall thinks fit , will serve to treat upon ; Reader , thou mayest take notice that here is no notice taken of the holy Ghost or Spirit , what it thinks fit ; but what he that preaches hath ready must go off , and counted as fit for that people . Direct . And in the 36 Page your Direction is to the Merchant , not to rest in general Doctrine , but come to particular application , whi●h is a work of gre●t diffi●ul●y to himself , requiring prudence and moderation , and to the natural corrupt man it will be very unpleasant . Answ. The Doctrines and the Applications of the natural corrupt man will not be profitable nor powerfull at all upon the Hearers , neither will disarm the thoughts of the heart at all , and you that gives prescriptions to natural corrupt men what to preach , who sets them about performing the work of God , that knows it not , are very ignorant ; for the natural man understands not the things of God , and the corrupt man in heart sees not God , and he that understands not the things of God , must needs preach a devination of his own brain . Well , let who will take this traffi●ue , the Children of light will have none of it , it may be such husks as these will satisfie a herd of swine , and so let them take it . Direct . And you say , he that preaches , is to be perswaded in his own heart , that all that he teaches is the truth , and that he is to walk before his flock as an example . Answ. How is he like to be perswaded in his own heart , that sins presumptiously against the checks of his own conscience ? And you set examples indeed , but they are but bad ones ; would you have your flock to follow your example ? would you have every one of your flock to have a long Gown , or a long Robe , and make them all like Cardinals , Princes ? Would you have every one to have a Ring on his finger , and a company of Points at his knees , like a Besom , and a company of Ribons and Cuffs , like a Fidler ? Or would you have any of your Flock to come and fetch away a yoak of your oxen , or a couple of your horses , or take his Teem , and come into your field , break down the hedges , and throw open the gates , and load his waggon with corn , if one could not pay it him for conscience sake ? Or would you be sewed up two hundred miles into a Court , for a Tythe Hen worth four pence , or six pence , and thrown into the Fleet a year or two for four or five shillings ? Many such evidences and examples we have from you , you late Reformers ; but to the light in all consciences I leave to judge , ( which you have presumptiously sinned against ) what examples you are to your flocks . Direct . And now , Reader , I come to prayer after Sermon , and thou shalt see what traffique is there ; The Minister is to give thanks for the bl●ssing received , as Election ▪ V●cation , Adoptio● , Justification , and hope of glory ; and likewise to turn the heads of his Sermons into some few Petitions , and after to pray for the preparation for death , and to entreat of God to forgive the iniquity of your holy things . Answ. ●ere , Reader , thou mayst see as bad Merchandi●e as the story of the Lady of Laureita , or the story of Saint Francis , which the begging Fryers , your fellow-merchants traffique withall . First , you give thanks for Election , Vocation , ●ustification , and hope of Glory , and afterwards to pray for the forgiveness of the iniquity of your holy things ; How are your things holy , when they are full of iniquity , and sinful ? Is that which is holy , iniquity and sinful ? Or is that which is iniquity and sinful , holy ? Are they Elected , Justified , Adopted , and Sanctified , whose sins are not blotted out , whose iniquities are not forgiven ? let the wise in heart judge of this dream . What , are not they well prepared for death , that are Elected , Adopted , Justified and Sanctified , but they must needs have your prayers full of iniquity ? will that prepare them better ? What ignorance is here ? And where learned you this Article of ●aith , to turn the heads of the Sermon into Petitions ? let the wise judge . Was not Prophesie one thing , and Prayer another ? But now Prophesie must be turned into Prayer , and Prayer into Prophesie , Sermons into Petitions , and Petitions into Sermons ; what mangl'd traffique is this ? Direct . In the 38. page , this kind of prayer fore-mentioned ended , a Psalm may be sung , if it be convenient , if some other Ordinance doth not follow . Answ. Then it seems that your Psalm is no Ordinance , but if it be , it must give way however if the Priest thinks fit ; God must have no prayers at that time ; it may be sprinkling of an Infant may serve in stead . Direct . And now I come to the great Ordinance , Infants Baptisme , ( falsly so called . ) In the 40. page , the Minister is to use some words touching the Institution , how that it was instituted by our Lord Jesus Christ , that Infants should be Baptized , and that it is a Seal of the Covenant of Grace , and of our grafting into Christ , and of our union with him , and of remission of sins , Regeneration , Adoption , and Eternal Life . Answ. Reader , Take notice Christ never sent them forth as Ministers to tell lies ; as to say , he ordained that which he never did . And furthermore , thou may take notice , that the Spirit of the Lord is turned out of doors , there is no place for it ; outward water with which the Infant is sprinkled , hath taken up the authority , and the work of the Spirit , the Ministers of Christ declared , that the Spirit of Promise , and the Spirit of Truth , was the Seal of the Covenant of Grace , and remission of sins , Regeneration , and Adoption ; and that the Faith , and the Spirit , is the Seals of Eternal Life : But these Reformers hath excluded both , and have set up a beggerly Element in the room ; let the spiritual man judge what kind of traffique this is . Direct . And in the 42. page , that children by Baptisme are received into the Bosome of the Church , distinguished from the world . Answ. Now what kind of a Church yours is , and what kind of a bosome your Church hath , distinct from the world , the wise in heart may judge . You have confessed , that Magistrates , Ministers , and the whole Nation , doth not so much as endeavour after mortification , and a newness of life , and that you are blind , hard-hearted , full of unbelief , impenitent , secure , and luke-warm , and have not so much as endeavoured to receive Christ into your hearts by Faith , as in the sixteenth page of your Directory may be seen ; and how your Church , and the bosome of it , is distinct from the world , if your Church be as you have said , ( the understanding may judge ; ) for you that are impenitent , and full of unbelief , and have not received Christ into your hearts , you are of the world , and your bosome full of deceit , and are none of the Church of Christ . Direct . And moreover , the Minister that baptized the Infant , which is a Popish invention ▪ and not an Institution of Christ , however he is to press it upon people as such a one , and to exhort them to look back to their Baptisme , and to repent of their sins against God , and to stir up their faith . Answ. Said ye not even now , that Baptisme with water was an ingrafting into Christ , and of Regeneration , and of Eternal Life , and he that is baptized , hath the Seal of all this ; and yet they are to repent of their sins ? and how should their Faith be stirred up , that hath none , which yet hath to repent ? What blind Doctrine is this , that these blind merchants of this last edition hath given out for a plat-form ? Direct . In the 44. page , the Minister is to joyn prayer with the word of Institution , for sanctifying the water to this spiritual use . Answ. Mark , Reader , what Sorcery is here ? Was not the water instituted in the beginning by the word , and gathered together into one place , by the Word ? and then i● was sanctified , and holy ; and how became it unholy again ? and how hath the water transgressed , that it s become unholy , that it needs sanctifying again ? but in stead of sanctifying it , you abuse it , and would make it serve for that end which God never ordained , ( viz. ) to be a Seal of the Remission of sins , a Seal of Regeneration , and Eternal Life ; all which is contrary to the Scripture , contrary to the Ministers of Christ , and contrary to the precepts of the Ministers of Christ , but are indeed institutions of your Mother , mystery Babylon . Direct . And now I come to the celebration of your great Sacrament of Bread and Wine ; you say in the 48. page , we judge it convenient to be done after the Morning Sermon , and that all ignorant and scandalous are not fit to receive this Sacrament . Answ. And why after the Morning Sermon , ye great Reformers ? If you intend that Christs breaking of bread , and giving the Cup to his Disciples , that this must be your foundation for your Sacrament , that was at Supper in the same night he was betrayed ; and if he had judged it more convenient , why could he not have given it them after some Morning Sermon ? What example have you for so doing ? it may be Saint G●egory , Benedict , or Damasen , or some other of your Mothers Merchants . And if they be unfit that are ignorant and scandalous , to receive this Sacrament , ( as you call it ) then none more unfit then your selves , none more ignorant and scandalous , which hath left that undone which God hath injoyned , and hath done that which he never commanded , and that not only out of ignorance , but also presumptiously against the checks of your own consciences , and motions of his Holy Spirit ; what , not so much as endeavoured after mortification , or newness of life , but are a blind , hard-hearted , unbelieveing , and impenitent people , witness the sixteenth page of your Directory ; and if such as you be fit to receive this Sacrament , ( as you call it ) I know none unfit to receive it . ●irect . In the 50. page , the Minister is to warn all that are ignorant , and scandalous , and prophane , that live in any sin , or offence against their conscience , that they come not to this Holy Table ; and on the other hand to incourage and assure them of refreshment and strength , by coming to this Table , if they desire a farther progress in grace . Answ. Whom do you call ignorant , and prophane , and scandalous ? Is not he a scandalous person that sins presumptiously , and against the checks of his own conscience , and Gods Holy Spirit ? and if such be prohibited , all you Reformers are excluded ; and if you do come , you are like to have no refreshment , or strength here ( if your own Doctrine must stand good for refreshment and strength ) you promise to them that hath a desire after the progress in grace : But , say you of your selves , we have no desire after mortification , or amendment of life , and so you are without hope , come , or not come . Furthermore , Bread and Wine was a Seal of Eternal Life , before , you said , and now ease , refreshment , and strength is promised to the weak : I say as the Apostle said to them who discerned not the Lords Body , but came unworthily , For this cause many are weak , and many are sick , and many are fallen asleep ; and though they have come to your Table , they have come sick and weakly , and have gone away so , and hath found your promises and assurances of no effect at all . Dir. And now I come to the Consecration , The Minister is to begin the action , with blessing the bread and wine , setting them aside for this holy use . An. I say bread and wine was sanctified by the Word , for that end and use that God created them ; that is to say , for the nourishment of man , and they were holy and good before ever the Priest touched them ; as it is written , Vnto you that believe , are all things clean ; but if you set them apart for any such end or use , as to be a Seal of remission of sins , Regeneration , and Eternal Life , then you convert them , or rather pervert them to that end which God never intended . But this is like the rest of your idolatrous merchandize . Dir. Then after the Sacrament is taken , in the 55 page , The Minister is to put them in mind of the Grace of God held forth in the Sacrament , and to entreat for pardon for the defects of the whole service . An. The Church of Rome , your Mother , saith , that the Body and Blood of Christ is held forth in the Sacrament , and you say , the Grace is held forth in the Sacrament , and the Seal of Eternal Life . What , do you think to make it , the Fountain of Life , from whence all good comes ? & in the conclusion of all the whole , a Sacrifice must be offered up for the defects of your whole service ; what pitifull blind Merchandize is this ? before it was a Seal of the Vocation and Election , eternal life , and pledges of Adoption ; and by it the Comers thereunto are not made perfect , but are full of defects , and sinfull , & your whole services full of iniquty , and sin , and defects ; will not any , who hath but the least sight abhor your ●ypocritical Sacrifice , and your mouldy , rusty , cankered Traffique ? and now their holy Ordinance , and their most holy things is ended in defect , in sin and iniquity ; and these Worshippers the more they offer the more they sin , and how the rest of their Ordinances will end , thou mayest judge before thou pass any further . Direct . And now I come their sanctification of their sabboth , the whole day , you say , is to be celibrated as being the Christian Sabbath . If you intend the first day of the week , where is that called the Christian Sabbath ? the Sabbath , in the first Covenant was given for a sign of the Christian Sabbath , which was to be revealed when they ceased from their own works , words , & thoughts , then the rest was to be known , the Christian Sabath ; and whether is a Christian Sabbath a visible or invisible thing ? But stay Sirs , do you keep this day ( which you call a Christians Sabbath ) holy to the Lord ? is not this your Market day upon which you sell your Traffique , one or two Glasses for 20 or 30 s. a day , besides what you get for sprinkling of Infants ? do you not speak your own words , nor think your own thoughts , nor work your own works ? If you say you do not , how comes it to pass , that there are all these defects in your performances , & all this iniquity in your holy things ? I hope you dare not say , that defects is from God , or that iniquity or sin is of God ; and if you have not a male in your flock , let sacrificing or offering alone , and do not think that God will be pleased with your lame , blind , maimed , defective sacrifices , neither with your strangled things , nor your swines flesh ; so I say unto you , repent and learn to be reformed your selves , before you prescribe rules for others , least both you , and them that follow you fall into the pit ; and because the Merchants of this rank and orders doth love to be medling with every thing , wherein there is hope of any thing to be got , they will try all kinds of merchandize , and so present they their direction about mariage to any who will take their ignorant Councel . Direct . They say Mariage is no Sacrament , nor peculiar to the Church of God , and they say we judge it expedient that it be done by a lawfull Minister , and to be published three times before it be solemnised by the said Minister . Answ. If you mean by Sacrament a holy thing , then mariage is either holy or unholy , if unholy , then fit to be done by none ; if holy , why is it not proper and peculiar to the Church of God ? if they who are Members of the Church of God may marry ( in the Lord , & in the covenant in which man was made ) the male and the female , ; then what hath any to do with it , who are not of the Church of God ? and what hath the Church of God to do with them that are without ? and what hath a Priest to do with this ? where was Abrahams and Sarahs Priest when they were maried ? and where was the Priest to solemnize the mariage of Isaac and Rebeccah ? and of Sachariah and Elizabeth ? and because you say it s not peculiar to the Church of God , whether were these of the Church of God before mentioned ? but what hath the Priest to do to publish it three times like a Belman for the loss of a Horse or Cow thorow the Market ? or rather why ought not the man and the woman both in the fear of the Lord ( if they be moved thereunto by the Lord ) publish their own intentions ; And moreover , their joyning together in the Church of God , when the members of the Church of God are present ; but this frustrateth the Priests 5 or 10 s and his Clerk 6 d. or a shilling more or less as they can get . Direct . Furthermore , they say it may be done any time of the year , but on a Fasting-day , or on the Lords day . Ans. Why are these days prohibited ? if mariage be a holy thing , or an honorable thing , why may it not be done in the fear of God , and the power of God , why not on any day ? was days made for man , or man made for days ? your ignorant Predecessors , the Pharisees judged as you do , that it was not expedient or convenient , that he should heal a Daughter of Abraham whom Satan had bound on the Sabbath day ; And now they say , that the honourable Estate of Mariages , is the Covenant of their God ; and before they said , it was not peculiar to the Church of God ; if entering into a state of Mariage be the Covenant of God , and if the Covenant of God be peculiar to the Church of God , then what is the reason ( you Reformers ) that Mariage is not peculiar to the Church of God ? And now take their directions ( who hath a desire to Trade any more with their Merchandize ) concerning the visitation of the sick . Direct . The party sick is to send for the Minister timely and seasonably before their understanding fail them , and if the Minister susp●ct the party of Ignorance , he sh●ll not examine them in the Principles of Religio● , especially touching Repentance and Faith , and to make known unto him the danger of desering Repentance . Answ. If he be such a one who is sick , as hath traded much with the Priests Merchandize , if he be capable of understanding , there is some hope he may give the Priest 5 pound , or ten pound ; and it hath been high time for the Minister to have shown him the danger of de●ering Repentance before now , ( when he is like to go out of the body ) not to have deferred his exhortation till this time ; and if the party be ignorant , it were more time to inform him about the Principles of Religion , and Repentance , and Faith , than to have him make Answers to that which he knows nothing of ; and then you conclude , if desired , the minister shall pray for him to this effect . Direct . Confessing and bewailing original and actual sin , and the miserable condition of man by nature , and that God would give him an ev●dence of an interest in Christ , and the Seal of Eternal Life by Christ . Answ. In sin you began , and in sin you will end ; complaining of original and actual sin , before you know what it is , and hold on till you come to the grave , and never depart from it ; and what must not the Minister pray except he be desired ? it seems they alwayes must please other mens desires , rather then mind the Spirits motion in themselves ; And what is interest in Christ yet wanting , and Evidence , and Seal of Eternal Life yet wanting , and it may be the Party 40 or 50 years old ? What was not this man baptized when he was an infant ; and have not you said , and in the 48 page and 45 page of your Directory , that Water-baptism is a Seal of the Covenant of Grace , and of being ingrafted into Christ , and of Regeneration , Adoption , and Eternal Life ; and what is the Evidence and Seal lost now ? Useth not this to be the doctrine amongst you , once in Christ , and ever in Christ , and whom he loves once , he loves to the end ? and hath not this man partaken of the Sacrament , and eat the flesh of Christ , and drank his blood , and a Church-member ? ( as you call it ) and is his Evidence now to seek , and the Seal now wanting ? utter darkness is your dwelling place . Direct . And now we come to the Directory , for solemn fasts , that when some great and not able judgement is inflicted upon some people , or app●rently evident , or when some special blessing is to be sought , or obtained , then solemn fasting is a duty that God expects from a Nation or people , an● they are to abstain from all food , and from wordly labour , and discourses , and bodily delights , and rich apparrel , and ornaments , and such like , although lawfull at other times , and gorgious attire , and lascivious habits , and if any such things be , the Minister may reprove them at a Fast . Answ. To fast unto the Lord , is not to set a day apart by the will of man , but by being moved thereunto by the Lord , and not to hang down the head for a day like a Bull-rush , nor to smite with the fists of wickedness , but to loose the band of wickedness , and let the oppressed go free : And as for gorgious attire , and rich apparrel , and ornaments , it s no where found so much as amongst you ( Steeple-house ) Fasters ; and for delights , and pleasures , and these things , which you say is lawful at other times , that which so judgeth will not forsake them in your set times ; and if they be lawful at any time , then the Apostles exhortation is made void , who said , Not in gold , nor costly array , nor broidered hair ; that which abstains from them one day , and takes them up another day , is hypocrisie and deceit : And as for your abstinence from one set meal in a day , and it may be go to a banquet , or a riot , the next day after , this is abomination to the Lord . And how should the Minister reprove any for pride , when it may be he hath as many Points at his knees as a ●esom , Ribons & Cuffs , and a long Robe to his heels , and a broad Harband , enough to cover one , most part down to the wast , if it were spread out ; and who do you think will receive this mans reproof for pride , that is thus gorgiously attired ? And what do you judge this man will have on the Thanksgiving-Day ? Direct . The next comes on the performance of the worship ▪ which is reading , preaching , with singing of Psalms , fit to quicken the affections , and es●ecially prayer , wherein sin is to be confest , with several aggravation● , and with greater inlargement then at other times . An. You ▪ that have nothing to quicken your affections , but to turn Davids cryings and tears into a Song ; and sing , ( you roar for the disqui●tness of your hearts ) and as men distracted , when your hearts are whole , and unrent ; and you that think to be heard for your feigned confessions ; and if you speak from your hearts , ( as you say the Minister ought to do ) there is no such hypocrisie and deceit among any people , as amongst you , who doth ●hat which is forbidden , and leaves that undone that is commanded , and presumptiously sins against the light of your own consciences , as you confess , and doth not so much as endeavour to receive Christ into your hearts , nor so much as endeavour after mortification , and newness of life : And how can you think for your multitude of words , and inlargement of words , and seeming importunancy God Will hear you for your much babling ? Many hypocritical Fasts hath been made , which ● have observed , as well as some other men , what would be the end thereof , the beginning thereof was feignedness , and the performance thereof like them that Amos speaks of , that howled for their corn , and wine , and oyl , and mocked God , and drew near with their lips , but their hearts were far from him . Direct . But to proceed , such Texts ought to be used for preaching , that may best work the hearts of the hearers into humiliation , and repentance , and the Minister is to exhort before they depart , that their Assembly may improve their whole life to the glory of God , by re-inforcing themselves and their families in all private resolutions towards God , which they professed in publike . Answ. You that have no other thing to bring people to humility and repentance , but by a Text ( as you call it ) of Scripture , which you may judge in your carnal minds will do it , and pick and chuse too , the Scripture where you like : What , was not the Scripture spoken forth by the Spirit of God , and cannot be broken ? and one Scripture is as good as another , and is as effectual as another , but none is effectual without the Spirit , which is that which leads to repentance , and brings down the pride of the transgressor ; and except people come to receive the Spirit , and believe in it , which convinceth them of sin , and leads them to repentance , all your stirring up , and composing , and re-inforcing , will do no good at all ; and so re-inforcing of self began your fast , and there it will end , without Christ , which who so comes to follow , denies themselves , and are otherwise taught , then to take the Kingdome by force . And concerning their humiliatio● 〈◊〉 hast heard , and mayest judge , Reader , what their Thank●giving will be , like the rest . Dir. The Minister is to make some pithy Narration of Gods deliverances , and sing some pertinent Psalms , and choose a pertinent text to the occasion . An. The Thanksgiving doth not arise from any sencibility that people feels in themselves , but it arises from the pithy story , as they call it , of the Minister , and likewise from his devised Sermon , which hath fed the carnal minds , to re●oyce in words without the life , and then ring the consecrated Bells , and get Bonfires , and eat and drink , and satisfie the flesh , & these are the thanksgivings , and the rejoycings that the world makes , over the Witness in themselves . Dir. And now I come to the singing Psalms , and their Mass-house , the place of their Worship , and so I have done with their traffique . First , they say , that singing of Psalms publikely in a Congregation , with a tuneable voice , is a Christians duty . An Where was it injoyned by Christ , or any of his Ministers ? I am ignorant , and yet the Scripture I know , but no where read in it , that singing of Prophefies , and Prayers , and other mens conditions , turned into Rime and Meeter by Poets , and Masters of Musick , in an invented tune ( in the same mind which invents tunes for Ballet-mongers ) and to sing such conditions amongst proud , wanton , and disdainful people , covetous , envious , and such as hath not so much as endeavoured after mortification , or newness of life ( as generally your Parochial Congregations are ) as you have confest in your Directory for Publike Worship ; this is no way accounted as a Christian duty , for whose souls are not brought out of death , cannot praise the Lord ; and you confess Ministers and Congregation , that you are blind in mind , and hard in heart , and full of unbelief , impenitency , luke-warmness , and barrenness , not endeavouring to receive Christ into your hearts , your state is howling and lamentation , and not rejoycing , yet singing with the Spirit is owned , and with understanding . Dir. And now we come to the place of publike Worship : They say it is not unlawful or unconvenient for Christians to meet together in the place which was dedicated to Idolatry , or consecrated to an idolatrous use , yet we hold it requisite , that the places of publike Worship should be imployed , and continued to that use . A● . And upon what account do you count it lawful , convenient , and requisite to meet in an Idols Temple , or a Mass-house ? your account will be but slender and poor , which will be without example from the Saints . Did Josiah or Hezekiah , when they had broken down the Altars of Baal , and thrown down the high places , did they say , its requisite and convenient , that our Priests , and the Levites , & the Congregation , do meet at the Altar of Baal , or at the high places ? Or did the Apostles bid the Gentiles , who did believe , go to their Idols Temple again , and say it was a convenient place to worship the true God in ? And have you forgotten that exhortation or precept , Abstain from every appearance of evil ? And though some do know that an Idol is nothing in the world , howbeit there is not in every man that knowledg ; and is it not yet called by most of you yet , The House of God , House of Prayer ? But as you did begin , so will you end to carry no traffique but for your mother , mystery Babylon . And thus , Reader , I have led thee through many things , from the rise of the Whore , and through the most of her merchants , and through the most of her traffique merchants , of divers orders and ranks ; but I find them all to trade with nothing but Inchantments and Sorceries , which hath long bewitched the Nations ; but the time is come , that she is manifest , with her merchandize and Sorceries , and turned from , by me and many thousands more , which is my exhortation to thee , that so thou may come to the Church which is in God , and to the elect assembly , and to know the seed which is heir of the promise , and of the Life which is without end : Which mystery Babylon , with all her merchants have sought to destroy , since she got up to ride upon the Beast , who hath compelled all both small and great to worship him , and also all Nations to buy the Whores merchandize and traffique , which hath deceived the Nations , and bewitched them ; but the time is come , that she shall be hated of her Lovers , and they shall forsake her ; and her merchants shall say , Alas ! alas ! which day is dawning and dawned , which discovers the Whore the Beast and false Prophet , with all their sorceries , and the Lamb shall reign , and the holy men of God , and Prophets shall rejoyce over her , when the smoak of her torment ascends up for ever and ever ; which the Lord hasten saith my Spirit , Amen . London , the 12 Month , the 26 day . 1658. THE END . 
A81491	----	A reply to a letter printed at Newcastle vnder the name of an answer, sent to the ecclesiasticall Assembly at London, about matters concerning the king, and the government of the church. With the copy of the said letter to the Assembly, in the name of John Deodate, D. D. Also, a certificate from one of the scribes of the Assembly at London. This text is an enriched version of the TCP digital transcription A81491 of text R201267 in the English Short Title Catalog (Thomason E367_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 38 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A81491 Wing D1511 Thomason E367_7 ESTC R201267 99861794 99861794 113939 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81491) Transcribed from: (Early English Books Online ; image set 113939) Images scanned from microfilm: (Thomason Tracts ; 59:E367[7]) A reply to a letter printed at Newcastle vnder the name of an answer, sent to the ecclesiasticall Assembly at London, about matters concerning the king, and the government of the church. With the copy of the said letter to the Assembly, in the name of John Deodate, D. D. Also, a certificate from one of the scribes of the Assembly at London. Walker, Henry, Ironmonger. [16] p. Printed by J.C., London, : 1646. Thomason catalogue attributes the work to Luke Harruney (i.e. Henry Walker), who has signed the "Animadvertors epistle" on A1v, and who claims that Giovanni Diodati is not in fact the author of the letter which appears under his name on leaves A4v-B4. Leaves A2-A3, "Some animadversions upon the letter pretended to be Doct. Deodates, but written by a malignant at Newcastle, .." are apparently by Harruney (i.e. Walker). Signatures: A-B⁴. Annotation on Thomason copy: "Decem: [?] 24th [?]"; ink has run, but Thomason copy bound between items dated December 23 and December 24. Reproduction of the original in the British Library. eng Diodati, Giovanni, 1576-1649. Church of England -- Government -- Early works to 1800. Westminster Assembly (1643-1652) -- Early works to 1800. Answer sent to the Ecclesiasticall Assembly at London. Great Britain -- Church history -- 17th century -- Early works to 1800. A81491 R201267 (Thomason E367_7). civilwar no A reply to a letter printed at Newcastle: vnder the name of an answer, sent to the ecclesiasticall Assembly at London, about matters concer Walker, Henry, Ironmonger 1646 6644 4 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A REPLY TO A LETTER Printed at NEWCASTLE VNDER The name of an Answer , sent to the Ecclesiasticall Assembly at LONDON , about Matters concerning the KING , and the Government of the CHURCH . With the Copy of the said LETTER to the Assembly , in the name of JOHN DEODATE , D. D. ALSO , A Certificate from one of the Scribes of the ASSEMBLY at LONDON . LONDON , Printed by J. C. 1646. The Animadvertors Epistle to all well-affected Englishmen , who are unwilling to be seduced to believe lies . Countrey-men and friends , SO soon as I received this printed Pamphlet from Newcastle , ( which came to me inclosed in a letter , dated Newcastle the 10. 1646. ) from an eminent person of that place , who advertised me , that it was all that the Printer had published since his residing there , ) I did forthwith repaire to some members of the Assembly of Divines at Westminster , to acquaint them with it , desiring to know whether they had ever received any such letter . And upon search finding it to bee a meere forgery , I thought fit to publish this Antidote to preserve the people from being poysoned by it . I have perused it : and must censure them very simple that will bee seduced with such a notorious fiction , invented by some prophane Atheist : for none else durst dare so often to blaspheme the Name of God to countenance such abominable lies . A stranger hee is indeed , but so unlike Doctor Deodate , that the good old man will be full of sorrow to heare that a Presse should be conveyed to Newcastle to the King , to surprize him with such a scandall . Take this cordiall ( therefore ) to heart , which I have prepared to correct the malignancy of that corrosive , and corroborate the simple-hearted people , who are too apt to drink in such sugred potions . Who this pretender of translating the Doctors letter , is , I know not ; but this I am sure that he appeares a Cheater , a Jesuite , a Digby ( what shall I say more ? ) an Ormond , a meer Machiavil .. And therefore the scandals that he hath written against the Parliament and the Assembly , are no more to be valued then what wise men expect from such : All which doth amount to a very poore justification of the Royall actions . The Lord bring into the way of truth all such as have erred , and are deceived , So prayes he , who is , Yours in the Lord . LUKE HARRUNEY . Gracious street this 15. of December , 1646. Some Animadversions upon the Letter pretended to be Doct. Deodates , but written by a Malignant at Newcastle , to the Assembly of Divines . AS the Printer at Newcastle pretends this Book to be printed at Geneva , so the Episcopall Malignant at Newcastle pretends the matter of it to be Doctor Deodates letterr from Geneva ; by which they both approve themselves to be a couple of cheating knaves . And if any be not satisfied that this letter is forged , they may repaire to the Assembly at Westminster , and see that which is the right . And although this might be a sufficient answer to it for rationall men , yet lest some poore ignorant souls should be overcome before they discern the danger of the poyson , I will passe some Animadversions upon it . For that passage in the Marginall Note pag. 5. observe the Lyer : Did the Church of England flourish by the publishing of prophane Books of sports on the Lords day ? By stopping the mouths of godly Ministers , cropping off both branch and fruit of all godlinesse , and planting Popishly affected , covetous , and proud Clergy in all the chiefe places of the Kingdome ? The Pope indeed had a flourishing party waging warre against the Protestants and Parliaments of England . This Metropolitan of our divisions was fomented by the Hierarchy ; they divided between the King and Kingdome , head and body , father and son , brother and brother : a right Babylonish division . The Scorpion stings himselfe , pag. 6. & 7. His note is still under Episcopacie , which carried such a glorious face with their Cathedrals and Courts , ( as the Cardinals and Fry of Rome with their Abbies and Monasteries ? ) And therefore it was that they stirred up the King to force the Popish Service-book upon the Scots : and when that could not be effected , they animated him to raise an Army against the Parliament of England , and caused the Sheep and the Pastors to goare each other , till the land wallowed in blood , yet still as Bernard saith , they have conscientia mala & tranquilla , no remorse , no sting of conscience , nothing but a dead slumber , a damnable hardnesse of heart . And whereas he magnifies the Kings benignity , as of the best of Princes ; and that he is the most absolute in wisdome to redresse these miseries ; I wish that his Majesty may confirme the same by passing the Propositions of the wisest of Counsells , the Parliaments of both Kingdomes presented to him at Newcastle . In the eight page you may see what a disparagement hee would cast upon the Parliament and Citie of London , as if they should ( by driving away the King ) be the cause of the warre and bloodshed ; when as his Majesty left them against their will , because they desired and laboured that justice might be executed according to law . There were many Popish and Prelaticall Tares sowne in the Church of England : And as God hath hitherto , so I doubt not but he will perfect his work by the Parliament , as his Angell with the sharp sickle to cut down that harvest before it doth attain Ripenesse in these Kingdomes . Blame not therefore the Citie , and the reverend Assembly ( though they deserted those Vipers ) to joyn in hand and heart with the Parliaments , to preserve the Church and people of God . And how ever the Libeller vapours for the Hierarchy , in the note of the eight page : yet we know how opposite they were to Christ , and that by wofull experience . Christs commands to preach the word in season and out of season , 2 Timoth. 4. 2 ; But they forbad more then one Sermon a week , nay would have had preaching but once a moneth . God commands the Lords day to be kept holy , Exod. 20 ; but they prevailed with the King to have sports and recreations allowed on the Lords day . Gods word requires spirituall worship , John 4. 23 ; They forced human Traditions upon the Ministers and people . And the first Bishops we read of , were no more but Presbyters , preaching Elders , 1 Tim. 3 ; They proved Prelaticall Tyrants . It is true , as page 9. there have been many overtures for peace ; but the Prelats have so wrought into his Majesties affections , that the Prelats and evill Councellors of their faction , have still hindered the good issue , they have stil been the chiefe incendiaries . How many protestations have they forced from his Majesty to stick to them , and not to leave them ? They would be held up , though three kingdomes be ruined , chusing rather to see England , Scotland , and Ireland , all in a sea of blood , then the pomp of their Prelaticall kingdom should bee overwhelmed . These have alwayes been the men that have set the whole earth in a combustion . Though they have unhappily engaged the King in their cause , yet let them know , that there is no Law that allowes their actions lawfull by that power to destroy the Land . The King governes his people by power , not onely Regall , but politick . If the Kings power in England was Royall onely then he might change the lawes of the Realm without consent of his subjects : But here the Kings government being politick , hee cannot wage warre against his Parliament . And surely ( we may observe upon the notes , pag. 9. ) there is a woe to these Prelates , Papists , and Malignants , who have thus traduced the King , and caused the warre : And God will find them out with their Babylonish garments , and wedges of gold ; and not only strip them , but bring them to condigne punishment . And for the other note , of suffering , rather then resisting with armes ; it is true , we must let God work his work , yet wee must doe our duty in serving him , every one in his own place , we must use the means . And let me tell the Prelates ; ( which is no more but truth ) The Court of Parliament is so transcendent , that it makes lawes , and inlargeth lawes , diminisheth , abrogateth , repealeth , and reviveeth Lawes , Statutes , and Ordinances , concerning matters Ecclesiasticall , Capitall , Criminall , Common , Civill , and Martiall . It is of that high Honour and Justice , that none ought to Imagine any thing dishonourable , that proceedeth from that high Court , Mitt . Cap 2. Sect 4. 7. 10. 14. Cap. 4. de default , and Cap de Homicid . Cap 1. Sect. 13. Cap 4 And those that resist that power ; resist the Ordinance of God , which is a damnable Act. Rom. 13. 2. As for the adjurings , and conjurings , by the pretended holy grones , Sacred Censers , and hypocriticall extasies ; I cannot look upon them as tending really to a peace . And we may daly see how big the Malignants hearts swell with poyson , to foment ( if it were possible ) a new warre . why do they pleade for humility , and yet kick against our fasts ? What inclination of a good minde can they have towards the people of God , whilst they burn in malice against the Parliament , the Assembly , and the City ? So that ( notwithstanding the Marginall notes pag. 11. ) It is cleare that the Malignant party seeke peace onely for themselves , that they may be able to raise a new warre : and though the forger of this letter would lay the guilt of all the blood that hath been shed in this warre , upon the Parliament , and their party ; yet it is most certaine , that the Prelates , & Papists have been the very cause of all this blood-shed that hath been spilt in the 3. Kingdomes , wherein so many thousands of Innocent people , have been barbarously murdered for no other cause , but that they were Protestants ; and could not professe the superstitions Commanded by the Prelates Authority . And for the latter Annotations in pag. 11 , we may easily see that they are still the same Incendiaryes as before , not repenting unto this very day , as is before exprest . And for that excellent State of the Church , observed by the notes on page 12. whence is it ? Their Councelling of the King to these courses , so distructive both to himselfe and Kingdome ? Their Activity in cruell oppressions perpetrated by them upon the Innocent people and exorbitant illegall and tyrannicall invasions upon the just Lawes of the Kingdome , and naturall Liberties of the subject ? Could these put the Church into an Excellent State ? who can endure such abominable untruths . These alwayes were our blemishes . But to conclude , He that will approve this peece of Newcastle forgery ; must be either a papist , or an atheist : A Protestant he cannot be except ( to use his own words ) he be a Malignant , and a right Malignant too , even such a one who seekes to foment a new Warre ; from whom , good Lord deliver us Amen . An Answer sent to the Ecclesiastical Assembly at London , by the reverend , noble , and learned man Iohn Deodate , the famous Professour of Divinity , and most vigilant Pastor of Geneva . The Translators Preface to the simple seduced Reader . READER , MAy the Father of lights open thine eyes to see over this strangers shoulders , and by this impartiall Perspective , what thou , whilst kept down thus low by thy new Masters , and through thy Seducers false Mediums , hast not hitherto been suffered to perceive , it being now purposely hid from thine eyes : Behold a meer stranger , that notwithstanding his manifold Obligations , and personall Ingagements to a contrary Discipline in the Church , & different forme of Government in the State , yet over-ruled by the manifest Truth & Honesty of the Kings Cause , breakes through all those Restraints of his Liberty ( as far as he may ) to tell thee thus much plain English Truth : Behold here Genevas veneration , & ful vindicatiō too of thine own Mother the Church of England , as it stood under Episcopacie traduced here at home by her own Spurious brood for Superstitious , Popish , Antichristian , what not ? And this Apology directed to the Assembly-men in answer to their Letter what ever it was . Behold here again , a cleer justification of the King , vilified by his own for that for which strangers do admire him ; His Clemency , his inclination to Peace , his acts of grace , &c. Behold here the root of Gall , that which hath brought forth all these Nationall mischiefes , the popular tumults and conspiracies pointed at here , is the only evident cause of the Kings Divorce from the Parliament . See here , by whom poor Ireland was deserted : one thing also thou mayst here take notice of from these standers by , That the Glergy in their own proper Sphere , may be as fit and as honest , and perhaps , in some respects more able for the good speed of a Treaty , then those that do slight them with utter Praeterition . Last of all , behold here the loyall and religious Subjects only Militia , or his own proper Magazine ; to wit , the known Lawes of the Land , that and prayer & submission are the only defensive weapons allowed here by this Master of Fence . I say no more to thee , save only , that I do heartily pity thee , and therefore I do stil pray for thee , and for all thy fellow-bondmen , that God will bring into the way of Truth all such as have erred and are deceived , Amen . Reverend , godly , and worthy Sirs , our dear Brethren and Companions in the Work of the Lord . IF proportionably to the griefe we have conceived at your Letters ; ( wherein you have expressed the most sad face of your affaires ) we had but as much ability either by our Consolations to asswage your sorrowes , or by our counsels to ease your butthens , or by any our cooperation to help your extremity : we should think our selves very happy in so well corresponding with your honorable , & most loving compellation of us : and right glad we should be thus to requite you with our best and effectuall good offices . But alas , as the scantnesse of our capacity in this ; kindso the Ignorāceof the more inward causes of so many miseries , & chiefly the perplex & dangerous nature of matters now in agitation among you : All these put together , strike us quite dumbe we are as men wholly at a stand , able only ( in a kind of silent astonishment or holy horrour ) to admire , & to adore that finger of God , which is now lifted up over you all . But since , being by you so lovingly invited to it , we must needs at last break off our silence : We are reduced to an extraordinary Suspence both of Minds and of Pens , what to say first or last , or indeed what to say at all . And now in the end , after long deliberation , least , as Jobs friends , we should transgresse by precipitate or unseasonable discourse : Behold our hearts and mouths top-full of the Sences and Expressions of our hearty commiseration , our eyes running down with teares of compassion , our breasts even swoln up with sighes & groans at your calamities . These are they , God is our Witnesse , that fill up the greatest part of our private prayers , of our publike Devotions , Fastings , and Humiliations : In all which we are resolved to give the Father of mercies no rest , untill your tranquility being once more ordained in Heaven , God do extend peace upon Earth unto you all like a River , & the fulnesse of his Blessing , like an ever flowing stream . Our affaires , yea the generall interest of all the reformed Churches are so closely involved in yours , and so mutually depending thereon , That your safety once procured , assures us all of our own good Estates . Therefore , especially during this grievous Tempest , which may seem to bring about again the heavie times of the Saints great primitive Tribulation , we are , in a manner , compelled with trembling hearts and lips , to powre out our lamentations into the eares of our most gracious and heavenly Father , no longer now only preparing to contend by Fire , as he once revealed it in a Vision to his Prophet Amos , Amos 7. 4. 5. but already for a long time really contending by Fire indeed : And how then can we forbear from crying out ? O Lord forgive , cease we heseech thee , by whom shall Jacob arise , for he is small , and round about all in a flame , by the fire of thy burning indignation . From this our own Watch-Tower , untoucht as yet by Divine miracle : We have beheld this furious conflagration , spreading it self all over ; We have seen the Grisoen-Italian Churches utterly defaced , the Gospel in Bohemia its ancient Seat , wholly extirpated ; the Palatinate devoured ; the French Churches deprived of all humane supports & resuges ( like so many poor little Callow Birds , alive indeed , but only during pleasure the ) German Churches almost all over-shaken ; yea , more then half destroyed , your own Ireland swallowed up with an unexpected deluge of Assassines and Robbers , one onely thing was wanting to that huge heap of publique calamity ; namely , that flourishing England ( the very eye and excellency of all the Churches , Christs own choice , purchase , and peculiar ; the Sanctuary of the afflicted , the Arceonall of the faint-hearted , the Magazine of the Needy , that Royal Standard of good hope ) should by so unlookt for an accident , without an externall Enemy , or forraign Impression , become in a manner its own Fe●o de se , and make an end of its self with its own cruell hands . What a sad spectacle is this to see that Church thus trodden under foot ? To see that glorious Fould of our Lord thus ransackt , yea worryed , not by the wild Beasts of the Forrest , not torn in pieces by the mercilesse pawes of the Lyon , or of the Woolf , but utterly dismembred by its own unnaturall sheep inraged and exasperated one against another . An horrid example this , and till now never heard nf among the reformed Churches . It seemes , heretofore , like Christs own true sheep , they were kept tame by the feare of God , united by the same bond of Faith , knit together by the apprehension of the common enemy : and so long they did both expresse and exercise holily and faithfully their mutuall charity , quiet and unity amongst themselves : in all which they preserved themselves from the rage of the Wolfe by the Christian simplicity of their own conditions , by the innocency of their pious lives , by the sunctity of their Religion , by the constant undantednesse of their holy Faith . But now we are wholly struck with horrour at the change of that so glorious Face of your Church , whilest we hear at this distance the loud report of those deadly wars that are now flaming up between the King and his People : to see at Daggers drawing indeed Brethren against Brethren , Parents against their own Children , Christs sheep pushing against and goring their own Fellowes , nay their own Shepheards : At all this we are utterly amazed , and would scarce have believed , that in the self-same pitched field , one and the same God and Father , in the name of one and the same Mediator , at one and the same time , could be invocated for help on both sides , to shed the bloud of those , that for the Major-part had hitherto by so many clear Demonstrations in the whole equall course of their lives , equall in their Piety towards God , equall in their love and loyalty towards their Country , approved themselves such faithfull and srue Brethren one to another . Strange , that these should now against their own Bowels , turn all their war like power , far better if imployed in the just punishments of their own treacherous Neighbors , or towards the relief of their dearest Brethren so long bowing the back under the weight of their bondage , and even at the last gasp for help . What marvell then , if these your cruell distractions have awakened ; yea , divided even to a variety the judgements and affections too of Christendome ? Neither do we our selves deny but that for a while we did somewhat stagger at , and as it were fluctuate about it ; yet that demur of ours did neither proceed from prejudice against , nor from partiality towards either side , as not being called upon by either , neither publikely nor privately , till now of late in your reference unto us , which we do reckon as no small piece of honou , since in your esteeme , our judgment may seeme of so much weight , as able to advance or ballance down either party , both being of such extraordinary quality . We have contained our selves within the bounds of a conscionable judgment , and impartiall charity towards both parties , for indeed we are both Brethren ; We have neither way exceeded the compasse of our own measure , but still kept a mean , as rejoyeing on the one hand at those good things which we did heare were entertained with the generall applause of all good men ; So on the other hand , we could not but behold with griefe those other Sinister passages that in themselves did carry a more fatall appearance . We were overjoyed at the issue of the Scottish troubles , that seemed at first to presage a combustion , not unlike this of yours , and yet far sooner quenched , for as by Gods own admirable handy-work ( So by the never-enough-magnified of your most gracious King , & by the Concord of that wary Nation ) that fire was in time put out , ere it did burst into a more open flame . At the first report of these your own Commotions , our mindes were possessed with a good hope that all past offences might with the same promptitude and facility be forthwith repaired , and all matters composed . So that what actions or counsels should appear amisse , might by the benignity of the best of Princes be easily redressed , and consequently both Church and Common-wealth without noise or bloud shed , be kept in due order : In pursuance of all which , we could not but admire the happy and glorious beginnings of the Parliament , and the more then Fatherly affection of his most gracious Majesty , evidenced by his enacting those Lawes , from which for the time to come , there was a cleare hope of a Government full of equity , and freed from all corruption : An example not so rare , as indeed singular in this our wild Geneneration so fertile of violent Powers and Princes . But all these our goodly hopes were soone blasted by that raging storme and tempest of popular tumults among you , that did force away both your most gracious Prince from his Parliament , as also a great part of the Parliament from it self . Since which we have heard indeed of many attempts and enterprises , many Propositions and Projects , but all of them come to nothing , nothing is yet brought to perfection , nothing is yet rightly setled or established . The businesse of the Church might seem the chief object of your care and sollicitude : If it had been handled and debated at times , & with mindes calm and quiet : had the opposite judgments been compared and impartially weighed one with another ; such an orderly course might happily have purchased a lasting Peace to your Kingdome , and also rendred unto your Church that most desired Primitive face of the Apostolicall times : a but behold how quite contrary the event hath fallen out ? for the mindes of both sides being averse from , yea , violently bent one against another , this very matter hath proved the great rock of offence by exasperating the wound , and tearing it wider and wider , by distracting more and more asunder the hearts of each party , distempered enough already through former partiality and discord of affections . Nay , if the report be true , these Church Distractions have opened a wide gap to so many boysterors and private spirits , which we hear have assumed to themselves the most mischievous Title of Independents , then which Destructive Sect nothing could more undermine , ●●ea quite overturne the very foundation of the Church . Besides all that , we have bin extreamly grieved at this , That the spirit of division hath so plentifully sown among you his pernicious Tares of Feares and Jealousies , that they have not onely fructified , but even overgrown all over all manner of mutuall trust , in despight of so many Royall protestations sealed and bound up with so many most grievous Imprecations . But the very top and height of all our sorrows on your behalfes , hath been this , That all that cursed fuell thus heaped on , is now at last kindled into bloody warre , lengthned on both sides by a multiplication of deadly feuds , So that during such an universal combustion , what ever mens bare words , & never so frequent Protestations other wise may pretend , yet the Royall Honour , Power and Dignity , cannot but fall into utter contempt : and on the contrary , the licentiousnesse of the most audacious and lawlesse , cannot but gather strength , and ont-grow the other : and then consequently Piety must needs decay , mutual love and charity must needs vanish away ; and instead thereof , a kind of savage disposition , yea brutish rage must needs invade at last the minds and maners of the men of this Generation , who in processe of time will no longer look upon the old originall causes that began the warre , but rather upon the new mutuall injuries freshly done , or received in the very progresse or prosecution of the war between two parties divided , far more by an odious difference of reproachful Names , as it were , infamous brands fixed upon each other , then really by the cause it self . It had been farre more easie unto us , and all good men else , to deliver our judgements upon your case : had the Major part of either side differed from the other , either in the more essential poynts of Religion , or else dissented about the Fundamental Lawes of the Common-wealth : or had either party been oppressed b by the other in a direct way of open persecutiō , or had there been an introduction of publick tyranny against the lawes through the basenesse and pusillanimity of the other party : But as for you , you have abundant cause of comfort or seeurity against all these evils . c since by vertue of your own most just and powerfull Lawes , those Lawes that already have been indifferently agreed upon by the generall consent of all parties concerned , you may with ease prevent , or put all those forementioned evils which in other Kingdomes may seem almost unavoidable . All these considerations put together , have moved us for a long while seriously to deliberate and advise what might be at last , the best expedient left to procure an honest and sure Peace among you . Indeed wee have been much scandalized , that all the Mediations of several Kingdomes and Provinces in league with you , have been tried and used all in vaine : Howbeit it came into our mind to propound this one Medium more , whether now at last there be yet any hope to obtain from the Kings most gracious Majesty , and from the Parliament , that , of both sides , Ecclesiasticall persons may bee chosen of unquestioned Trust , and Fame-proofe beyond all suspition , to whom this great businesse may be committed ; Namely , that comparing the chiefe points now in controversie , they may chalkout some good way towards an holypeace . But first these men must by Gods good Spirit themselves be dispossessed of all factious inclinations , that so they may become fit Vmpires and Trustees of the publick Peace , and impartiall Embassadours of Reconciliation between both parties , and also able and studious too by all their Speeches , Exhortations , and Sacred Obtestations to charm the hearts that on both sides are so obdurate in War and Bloodshed . This were the ready way , by thus interposing the Sacred Censer in the very midst of these publike flames , to quench all the heart-burnings : for who knowes whether at the devout Prayers and holy groanes of Persons Sacred , thus prostrate at the footstoole of the Heavenly grace , the Divine power and glory may not break out once more , and shew forth it selfe by moving the hearts of both Parties to lay downe all hatred , and publike enmities ? The onely way to procure such sound Councell of both sides , and to purchase again the precious blessing of a generall Peace , is especially when all humane helps faile , to call in the Divine Assistance , which no man did ever try in vaine . By these good meanes that may be brought to passe ( what cannot be hoped for from Civill Warre , however the successe prove ) that by a voluntary Inclination of Mindes , the wound shall be so fully closed up , as that Love and Charity may in time perfectly be recovered . The good opinion which you have conceived of us , may suffer us to offer these Considerations unto you . It might be immodesty in us to prescribe , or to advise you any further : But no Law of Modesty can ever forbid us to wish , and to Vow , and to beseech God for you , yea to appeale unto God , and to adjure you all in his Name . O then above all , take a speedy and speciall care for a sure and sound Peace , what ever it be d t is to be preferred before any Civill Broyles . Beware least the fortune of Warre smiling upon you , draw you on , and tempt you to commit your great Affaires to the Ambiguous Chance of Victory , then which nothing can happen more deadly , yea pernicious unto the Common wealth . Roule away that huge Scandall that lyes so heavie upon the whole Christian world , yea wash and wipe off that foule stain of black oppression charged especially upon the purest Profession of the Gospell , as if still it did in a kinde of Antipathy , or secret hatred , oppose and oppugne all Kingly power , and Supreame authority . Mittigate and asswage the exulcerated , and too-too much provoked mind of your King , and do not compell Him to Pinacles and Precipices . Rather beare with some blemishes and Corruptions from which no Empire could yet wholly be free , no not in its most flourishing Estate . Account not those Remedies the best , that are abruptly applied and accumulated ; but those rather , that being taken in by degrees , may in time , by little and little , go downe more easily , and digest the better , and so at last obtaine a Confirmation . And last of all , by the Bowels and mercy of Christ , suffer your selves to be intreated , that we may no longer see that Wealth , Power , and Strength which God hath graciously bestowed upon you , imployed , yea , utterly wasted in the fatall Ruine of your own selves , but rather let it be stretched out to the Reliefe , and support of so many of your own e most afflicted Brethren , even panting after your own Peace . May the God of Peace himselfe heare , accept , and grant these our sincere Devotions ; May God defeat all the P●o●s , and disappoint all the Machinations of the Devill , and of Antichrist . May the same God restore your Kingdom and your Churches to that High State and pi●ch of Holinesse and of Glory , in which , on the Theater of the Universall Church they have hitherto excelled & out-shinedall the g Churches upon Earth . As for us , take in good part this our plain Sence delivered freely unto you , in a Brotherly Confidence , and Pardon and Impute our delay of Answer unto these weighty Reasons . The Report was here very strong , that you were now very faire for a Treaty of Peace : Therefore we thought it fit to expect what a day might bring forth , that so all our words and all our affections too , might overflow with meer gratulations and full expressions of our Joyes . But sorry we are , that we have yet againe been deceived with vain hopes . And now that we may speedily recover and enjoy that Happinesse we both wish and pray , with as much Devotion as becomes your dearest Brethren , ( who glory not a little in your good esteeme of us ) That God will powre downe upon you his richest Benedictions , together with a large Measure of his Wisdome , and Spirituall Strength . Farewell , and prosper in the Lord . The Copy of a Certificate from one of the Scribes of the Assembly to a Minister in London . SIR , I Have perused the paper and examined the Records , and find that there was never any such letter sent from Dr. Deodate in the Name of the Church of Geneva to the Assembly : the whole letter now printed at New castle is an abominable forgery , I find that we did receive a letter from the Church of Geneva in answer unto ours sent unto them , but not Signed by Deodate but 2. others in the name of all the Pastors and Professours of the Church and University of Geneva : but there is no likenesse between the one and the other . FINIS . Notes, typically marginal, from the original text Notes for div A81491e-780 a Such was Episcopacy in its first Apostolical vigour of Discipline & Government , the which as at the Synode of Dort this very man did both acknowledge unto Bishop Carlton to bee the best Form of Church-Government , and also did heartily wish for it in his own Church ; so doth he sufficiently commend the happy effects of it above pag. 5. in that full passage of his conteining the Superlative Praises of the former flourishing estate of the Church of England , as before these troubles it stood under Episcopacie : The Restauration of which former good Estate , is again by this Author at the latter end of this Epistle , pag. 12. earnestly wished and prayed for . b Wo be to them that first began that warre whose Nonnecessity , yea Injustice strangers themselves can so far off so plainly perceive and condemne too . c To wit , in a faire , quiet , legall Parliamentary way , not in a Martiall way : therefore he mentions not at all the power of Armes , but onely the power of the Lawes . d What would this Peace-maker have said if he had seen or heard of so many Royall reiterated offers of peace wherwith the Soveraigne hath and still doth wooe his Stiffe-necked Subjects , Certainely , the more peaceable side hath alwayes amongst good men had the Reputation of the better side . e This was very good Counsell from a Stranger : had the Subjects had the grace to follow it in time ; then had there been an end of the old Warr , and a happy Prevention of a new Warr , which , except stopt by timely submission , can portend nothing but the utter Nationall Ruine of Church and State , which God in mercy avert . f Of Ireland g This full Testimony of the excellent State of the Church of England ( still as it heretofore stood under Episcopacy ) outspeakes all the former , and to this good Ejaculation from Geneva , no right , Protestant-Malignant but will heartily say , Amen . 
A83168	----	An ordinance of the Lords and Commons assembled in Parliament for the calling of an assembly of learned and godly divines to be con- consulted [sic] with by the Parliament for the setling of the government and liturgy of the Church of England. And for vindicating and clearing the doctrine of the said Church from false aspersions and interpretations; as shall be most agreeable to the Word of God. With the names of all the ministers appointed for the same. Die Lunæ, 12. Jun. 1643. Ordered by the Lords and Commons assembled in Parliament, that this ordinance be forthwith printed and published. Joh. Brown Cler. Parliamentorum. Proceedings. 1643-06-12. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A83168 of text R204347 in the English Short Title Catalog (Wing E1952C). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83168 Wing E1952C ESTC R204347 99899517 99899517 153939 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A83168) Transcribed from: (Early English Books Online ; image set 153939) Images scanned from microfilm: (Early English books, 1641-1700 ; 2390:19) An ordinance of the Lords and Commons assembled in Parliament for the calling of an assembly of learned and godly divines to be con- consulted [sic] with by the Parliament for the setling of the government and liturgy of the Church of England. And for vindicating and clearing the doctrine of the said Church from false aspersions and interpretations; as shall be most agreeable to the Word of God. With the names of all the ministers appointed for the same. Die Lunæ, 12. Jun. 1643. Ordered by the Lords and Commons assembled in Parliament, that this ordinance be forthwith printed and published. Joh. Brown Cler. Parliamentorum. Proceedings. 1643-06-12. England and Wales. Parliament. [8] p. printed for John Wright at the Kings head in the old Bayley, London : 1643. Signatures: A⁴. Reproduction of original in the Henry E. Huntington Library. eng Church of England -- Government -- Early works to 1800. Church of England -- Liturgy -- Early works to 1800. Westminster Assembly (1643-1652) -- Early works to 1800. A83168 R204347 (Wing E1952C). civilwar no An ordinance of the Lords and Commons assembled in Parliament: for the calling of an assembly of learned and godly divines to be con- consul England and Wales. Parliament 1643 489 1 0 0 0 0 0 20 C The rate of 20 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion An Ordinance of the Lords and Commons Assembled in Parliament , for the enabling of the Commissioners of the great Seale and the other Committees in their severall Counties , to tender an Oath to all such persons of what degree or quality soever , that shall come into the protection of the Parliament . Die Sabbathi 5 April ▪ 1645. BE it Ordained by the Lords and Commons in Parliament assembled , that all and every person of what degree or quality soever , that hath lived or shall live within the Kings quarters , or been aiding , assisting , or adhering unto the Forces raised against the Parliament , and hath or shall come to inhabit or reside under the power and protection of the Parliament , shall sweare upon the holy Evangelist in manner following : I A. B. doe sweare from my heart , that J will not directly nor indirectly adhere unto , or willingly assist the King in this Warre , or in this cause against the Parliament , nor any Forces raised without the consent of the two Houses of Parliament in this Cause or Warre . And I doe likewise sweare that my comming and submitting my selfe under the power and protection of the Parliament , is without any manner of designe whatsoever to the prejudice of the proceedings of the two Houses of this present Parliament , and without the direction , privity , or advice of the King , or any of his Councell , or Officers , other then what I have now made known . So helpe me God , and the Contents of this Booke . And be it further Ordained by the Authority aforesaid , that the Commissioners for keeping of the Great Seale of England for the time being , shall have power , and are hereby authorized to tender and administer the said Oath unto any Peere , or Wife or Widow of any Peere , so comming to inhabit as abovesaid . And it shall be lawfull to and for the Committee of the House of Commons for Examinations , the Committee for the Militia in London , and all Committees of Parliament in the severall Counties and Cities of the Kingdom , to tender and administer the said Oath unto every other person so comming to inhabit as abovesaid . And if any person ( not being a Member of , or assistant unto either of the Houses of the Parliament ) shall refuse or neglect to take the said Oath so duly tendered unto him or her , as abovesaid , the said Commissioners and Committees respectively , shall and may commit the same person to some prison , there to remaine without Baile or Mainprize untill he shall conform thereunto . Hen. Elsynge , Cler. Parl. Dom. Com. London Printed for Edward Husband , 1645. 
A91792	----	Fifty questions propounded to the Assembly, to answer by the Scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. By S.R. Richardson, Samuel, fl. 1643-1658. This text is an enriched version of the TCP digital transcription A91792 of text R201507 in the English Short Title Catalog (Thomason E388_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91792 Wing R1407 Thomason E388_11 ESTC R201507 99862008 99862008 114155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91792) Transcribed from: (Early English Books Online ; image set 114155) Images scanned from microfilm: (Thomason Tracts ; 62:E388[11]) Fifty questions propounded to the Assembly, to answer by the Scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. By S.R. Richardson, Samuel, fl. 1643-1658. [8] p. [s.n], London, : Printed, 1647. S.R. = Samuel Richardson. Signatures: A⁴. Annotation on Thomason copy: "May 20th". Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) -- Early works to 1800. Toleration -- Early works to 1800. Persecution -- Early works to 1800. A91792 R201507 (Thomason E388_11). civilwar no Fifty questions propounded to the Assembly, to answer by the Scriptures:: whether corporall pnnishments [sic] may be inflicted upon such as Richardson, Samuel 1647 3481 4 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FIFTY QUESTIONS PROPOUNDED To the ASSEMBLY , to answer by the Scriptures : whether corporall punishments may be inflicted upon such as hold different opinions in Religion . Yee are bought with a price , be not the servants of men . 1 Cor. 7. 23. Yee suffer fools gladly , 2 Cor. 11. 19. and yet I may not be suffered . By S. R. London , Printed , 1647. Fifty Questions , &c. WHether corporall punishments can open blinde eyes , and give light to darke understandings ? 2 Whether carnall punishments can produce any more then a carnall repentance and obedience ? 3 Whether the destroying of mens bodies for errours , be not a means to prevent their conversion , seeing some are not called untill the eleventh houre : and if they should be cut off for their errours the seventh houre , how should they have come in ? Mat. 20. 6. 4 Whether those who would force other mens consciences , be willing to have their own forced ? 5 Whether it be wisdome and safe to make such sole Judges in matters of Religion , who are not infallible , but as lyable to erre as others ? 6 If a father or Magistrate have not power to force a virgin to marry one shee cannot love ; whether they have power to force one where they cannot believe , against the light and checks of their own consciences ? 7 Whether the Scripture makes the Magistrate Judge of our faith ? 8 If the Magistrate may determine what is truth ; whether we must not beleeve and live by the Magistrates faith , and change our religion at their pleasures ? and if nothing must be preached , nor no books of Religion printed , nor be allowed to passe , unlesse certain men may please to approve and give their allowance thereto , under their hands , whether such doe not by this practice , tell God , that unlesse he will reveale his truth first to them , they will not suffer it to be published , and so not known to be ( even with him ) notwithstanding the Magistrate may and ought to hinder the printing and publishing of that which shall be against the safety and welfare of the State . But we must distinguish between matters civill and religious : we question their power in the latter . Also , whether the Licenser setting his hand to the booke to licence it ( he being a Priest by his ordination , and from the Pope ) be not the marke of the beast spoken of , Revel. 13. 17. And whether all such as have gone to them to licence the truth ought not to repent of it , and do so no more ? Also whether these men be fit to be Licencers of the truth , who when the truth hath been tendred them to be licenced , they have confessed the truth of it , as they have been free to licence it ; but refused , because they durst not ? And whether it can be made appear , that God hath revealed his truth first to these Ministers of England , and so the first spreaders of it ? Instance , who opposed the Prelates , the Ministers or the people , first ? And so of the rest . 9 Whether it be not the command of Christ , that the tares ( those that walke in lies ) and the wheat ( those that walke in the truth , should be let alone , and the blinde ( led in a false Religion ) which are offended at the declaration of the truth should be let alone Mat. 13. 30 , 38. Mat. 15. 14. 10 Whether he was not reproved that would have fire from heaven to devoure those that reject Christ , Luk. 9. 54 , 55. 11 Whether the servants of the Lord are not forbidden to strive , but to ▪ be gentle towards all ? 2 Tim. 4. 2. 12 Whether the Saints weapons against errours , be carnall or no : 2 Cor. 10. 4. 13 Whether it was not Christs command , that his Disciples when they were persecuted , they should pray , and if cursed , blesse ? 14 Whether the Scriptures declare , that the Saints should persecute others , and whether the gentle lambs of Christ can serve the Wolves so , seeing he sent his as sheep among wolves , and not as wolves among sheep , to kill and imprison , Matth. 10. 16. 15 Whether Christ hath sayd , He will have an unwilling people compelled to serve him ? 16 whether ever God did plant his church by violence and blood-shed ? 17 Whether tares may not become wheat , and the blinde see , and those that now oppose and resist Christ , afterwards receive him : and he that is now in the devils snare , may get out and come to repentance : and such as are Idolaters , as the Corinthians were , may become true worshippeers , as they that are strangers may become Gods people ? 18 Whether to convert an Heretick , and to cast out unclean spirits , be done any other way then by the finger of God , by the mighty power of the Spirit in the word ? 19 Whether he that is not conformable to Christ , may not at the same time be a good subject to the State , and as profitable to it as any ? 20 Whether men that differ in Religion , may not be tollerated , seeing Abraham abode among the Canaanites a long time , yet contrary to them in Religion , Gen. 13. 7. & 16. 13. and he sojourned in Gezer , and King Abimelech gave him leave to abide in his land , Gen. 20. 21 , 23 , 24. And Isaac dwelt in the same Land , yet contrary in Religion , Gen. 31. The people of Israel were about 430 years in Aegypt , and afterwards in Babylon , all which time they differed in Religion from the State , Exod. 12. 2 Chron. 36. Christ and his Disciples differed from the common religion of the State , Acts 19. 20. and when the enemies of the truth raised up any tumults , the wisdom of the Magistrate most wisely appeased them , Acts 18. 14. & 19. 15. 21 Whether it be not better for us , that a Patent were granted to monopolize all the comand cloth , and to have it measured out unto us at their price and pleasure , which yet were intollerable ; as for some men to appoint and measure out unto us what and how much wee shall beleeve and practice in matters of religion . 22 Whether there be not the same reason that they should be appointed by us what they shall beleeve and practice in religion , as for them to do so to us , seeing we can give as good grounds for what wee beleeve and practice ( as they can do for what they would have ) if not better . 23 Whether men heretofore have not in zeal for religion , persecuted the Son of God , in stead of the son of perdition ? 24 Whether it is not a burden great enough for the Magistrate to govern and judge in civill causes , to preserve the subjects rights , peace and safety ? 25 If the Magistrate must judge and punish in matters of religion , the Magistrate must ever be troubled with such persons and such causes : and if after his conscience be convinced , hee had no such power , or see that it was truth he punished ; what horrours of conscience is he like to possesse ? 26 Whether he is fit to appoint punishments , that is not fit to judge ? 27 If the Magistrate must punish errours in religion , whether it doth not impose a necessity that the Magistrate is to have a certainty of knowledge in all intricate cases ? and whether God calls such to that place , whom he hath not furnished with abilities for that place ? And if a Magistrate be in darknesse , and spiritually blind , and dead ; be fit to judge of light , of truth and errour ? and whether such be fit for the place of the Magistracy ? then whether it be not a scruple to a tender conscience to submit to such in civill causes , because not appointed to that place by God ? whereas if the Magistrates power be onely civill , the doubt is resolved , because such as may be fit for Magistrates , and men ought in conscience in civill things to submit unto them . 28 Whether there be any Scripture that saith , that any mans conscience is to be constrained , and whether the Magistrate can reach mens consciences ; and whether he be fit to make a law to conscience , who cannot know when conscience keeps it , and that cannot reward conscience for keeping it , nor punish the conscience for the breaking of it ? 29 Whether it be not in vain for us to have Bibles in English , if against our souls perswasions from the Scriptures , we must beleeve as the Church beleeves ? 30 Whether the Magistrate be not wronged , to give him the title of Civill Magistrate onely , if his power be spirituall ? 31 Whether laws made meerly concerning spirituall things , be not spirituall also ? 32 Whether if no civill Law be broken , the civill peace be hurt or no ? 33 Whether in compulsion for conscience , not only the guilty , but the innocent suffer also ? As if the husband be an heretick , his sufferings may cause the innocent wife and children shall suffer as deeply also ? 34 Whether such as are spiritually dead , be capable to be spiritually infected ? 35 Whether God will accept of a painted sepulcher , a shadow , a meere complement of obedience , when the heart is dead and rotten , and hates God and all that is good ? God hath no need of hypocrites , much lesse of forced ones : God will have those to worship him , as can worship him in spirit and truth , John 4. 36 Whether the Scriptures appoint any other punishment to be inflicted upon Hereticks , then rejection and excommunication ? Tit. 3. 10. 37 Whether freedome of conscience would not joyn all sorts of persons to the Magistrate , because each shared in the benefit ? 38 Whether those states ( as the Low Countries ) who grant such liberty , doe not live quietly , and flourish in great prosperity ? 39 Whether persecution for conscience doe not harden men in their way , and make them cry out of oppression and tyranny ? 40 Whether some corporall punishments would not make thousands in England face about to Popery as it did in Queen Maries time . 41 Whether laws made concerning religion , have not always catched the most holy men : witnesse Daniel , and the three children : the rest will be of what religion you will . 42 Whether the Saints crave the help of the powers of this world to bring Christ to them ; or fear their powers to keep him from them ? 43 If no religion is to be practised , but that which the Common-wealth shall approve on : what if they will approve of no religion ? shall men have no religion at all ? 44 Whether the Saints ought not to continue their Assemblies of their worship of God , without , or against the consent of the Magistrates ; they being commanded to do so , Mat. 28. 18 , 19 , 20. Heb. 10. 25. By an Angel from God , Acts 5. 20. It was the Apostles practice ( who were not rebellious not seditious ) Acts 4. 18 , 19 , 20 , 23. and 5. 22. 28. 45 Whether Uniformity in Religion , in the State , doe not oppresse millions of souls , and impoverish the Saints bodies ? 46 Whether Gods people have not disputed and taught a Religion new worship , contrary to the State they lived in , and spread it in travelling and open places ; as appears , Acts 17. 2 , 17. and 18. 48. yet no origancy and impetuousnesse . Yea , contrary to publike authority in the Nations Uniformity , in false worship , Dan. 3. the three children ; so the Apostle , Acts 4. 5. The Saints have openly witnessed , that in matters spirituall , Jesus was King , Acts 17. 7. and for this Christ suffered ; as appears by his accusation . Iohn 9. 19. Jesus of Nazareth King of the Jews , Psal. 2. 6. Acts 2. 36. Gods People have seemed the disturbers of the civill State , upon the Apostles preaching , there followed uprores , and tumults , and uprores , at Iconium , at Ephesus , at Ierusalem , Acts 14. 4. Acts 19. 29 , 40. Acts 21. 30 , 31. 47 Whether Jesus Christ , appointed any materiall Prisons for Blasphemers of him ? Whether notwithstanding the confidence of the truth they have , to which they would force others , whether the Bishops , their Fathers , &c. have not been as deeply mistaken ; for now they , are found to be Antichristian . 48 Whether it be not a naturall Law for every man that liveth , to worship that which he thinketh is God , and as he thinketh he ought to worship ; and to force otherwise , will be concluded an oppression of those persons so forced . Whether it be best for us to put out our eyes , and see by the eyes of others who are as dim-sighted ? In my judgment , your judgement is a lye : will ye compell me to believe a lye ? compell ye a man to be present at a worship which he loaths ? 49 Eyther the Civill , or the Spirituall State must be supream : which of these must judge the other in spirituall matters ? if the Magistrate , then hee is above the Church , and so the head of the Church ; and he hath his power from the people : ( to govern the Church ) whether it will not follow , that the people , as a people , have originally as men a power to govern the Church , to see her do her duty , to reform and correct her ; and so the Spouse of Christ , wife of Christ must be corrected according to the pleasure of the World , who lye in wickednesse ? 1 Iohn 5. What power a Church hath over a Magistrate , if he● be a Member of the Church : if Members , they may be excommunicated , if so discerning . Reason 1 Because Magistrates must be subject to Christ , but Christ censures all offendors , 1 Cor. 5. 4 , 5. 2 Every brother must be subject to Christs censure , Mat. 18. 15 , 16 , 17. but Magistrates are Brethren , Deut. 17. 5. 3 They may censure all within the Church , 1 Cor. 5. 1● . 4 The Church hath a charge of all the soules of the Church , and must give account of it . Heb. 13. 17. 5 Christs censures are for the good of souls , 1 Cor. 5. 6. but Magistrates must not be denied any privilege for their souls , else they by being Magistrates , should lose a priviledge of Christs . 6 In which priviledges , Christians are all one , Gal. 2. 28. Col. 3. 11. Sins of Magistrates are hatefull and condemned , Esay 10. 1. Mich. 3. 1. It s a Paradox , that a Magistrate may be punished by the Church , and yet that they are Judges of the Church . 50 Whether every man upon that Religion , which in his conscience he is perswaded is true , whether hee doth not upon the truth thereof venter his soul . If that Religion the Magistrate , be perswaded be true , he owes a three-fold duty . First , Approbation , Esa. 49. Revel. 21. with a tender respect to the truth , and the Professours of it . Secondly , Personall submission of his soul to the power of Jesus his government , Matth. 18. 1 Cor. 5. Thirdly , protection of them , and their estates from violence and injury , Rom. 13. to a false Religion he owes . 1 Permission ( for approbation he owes not to what is evill ) as Matth. 13 30. for publike peace and quitenesse . 2 Protection of the Persons of his subjects ( though a false worship ) that no injury be offered to the persons or goods of any , Rom. 13. Object . The Kings of Judah compelled men to serve the Lord , Ergo , Kings may now compell , &c. Answ . They who lived under the Jewish worship only were compelled , strangers were not . Secondly , they were not compelled to any thing , but what they knew and confessed was their duty , 2 Chron. 6. 12 , 13 , 14 , 15. Thirdly , if they did compell , their actions were not morall to obliege other Kings to do so . May not the Prelates by the same reason alleage the order of the Priesthood for their Episcopacy , as you for the Kingly . Fourthly , the Kings of Israel did not imprison Schismaticks , Pharises , Herodians , &c. Fifthly , the Kings of Israel had extraordinary profits to direct them what to do infallibly ; these Kings have none such to direct them . Sixthly , if the Law be morall ; where is it set down in Christs Testament ( which is to be our Rule ) that the Magistrate shall compell all to his Religion : for to another he will not . Object . Then every man may live as he list . Answ . Had not he as good live as he list ; as live as you list ? Object . Then it seems errours may be suffered . Answ . If truth may be suffered also , it will prevail against Errours . It s no more in their power to hinder Errours , then it was in the power of the Prelates to hinder mens preaching , writing , and speaking against them . If you can hinder Satans suggestions , and the vain imaginations of mens hearts , and expell the darknesse in men , and place light in stead thereof ▪ and hinder men from speaking each to other , then you can suppresse errours , else not , the Lord only can surprise Errours by the mighty power of his Spirit with his Word , and wee believe hee will certainly do it in his time to his glory , and the comfort of his people , Amen . One thing more I desire to know why the Priests of England assume to themselves the title of a ( Divine ) is it because they are exercised in Divine Truth , or because they pertake of the Divine Nature , or both , if so , then many Tradesmen may as well have the title of Divine given them as well as they , because they pertake of the Divine Nature , and are as much exercised in matters Divine , as the most of them , but it is a question to mee , whether the title Divine is to be given to any man , but only to God alone ; whose being , is onely Divine . FINIS . 
A92777	----	Reverend and beloved, it hath pleased the Right Honorable the Lord Major of the City of London, once and again to write unto the ministers thereof respectively, in a very pious and pathetical manner. ... Seaman, Lazarus, d. 1675. This text is an enriched version of the TCP digital transcription A92777 of text R211395 in the English Short Title Catalog (Thomason 669.f.16[28]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92777 Wing S2176A Thomason 669.f.16[28] ESTC R211395 99870124 99870124 163184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92777) Transcribed from: (Early English Books Online ; image set 163184) Images scanned from microfilm: (Thomason Tracts ; 246:669f16[28]) Reverend and beloved, it hath pleased the Right Honorable the Lord Major of the City of London, once and again to write unto the ministers thereof respectively, in a very pious and pathetical manner. ... Seaman, Lazarus, d. 1675. 1 sheet ([1] p.) s.n., [London : 1651] Title from opening words of text. Signed at end: La. Seaman. Place of publication from Wing. Imprint date from Thomason's Ms. note. Annotation on Thomason copy: "October 13. 1651". Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) -- Early works to 1800. Religious tolerance -- England -- Early works to 1800. Freedom of religion -- England -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A92777 R211395 (Thomason 669.f.16[28]). civilwar no Reverend and beloved, it hath pleased the Right Honorable the Lord Major of the City of London, once and again to write unto the ministers t Seaman, Lazarus 1651 1043 1 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Reverend and Beloved , IT hath pleased the Right Honorable the Lord Major of the City of London , once and again to write unto the Ministers thereof respectively , in a very pious and pathetical manner . Not only to bewail the prophanation of the Lords day , the Christian Sabbath , and to signifie what he hath done by way of Precept ; but also to promise what ever the power of his place may do for the strengthening of their hands ; and likewise to desire all and every particular Minister in the City , as they tender the honour of Christ , and the good of peoples souls , and welfare of the City , yea and earnestly in the name of God to intreat ( as in the said Letters appeareth more fully , ) that they the Ministers of Christ Jesus , press the duty of Sanctifying that holy day , shew the danger of prophaning of it , and perswade not only to publike worship , but also to retire in private families to such holy duties as the Lord requireth . We who are some of those to whom the foresaid Letters were directed , have therefore accordingly indeavoured something heretofore in order to the desired end , but of late more seriously in our Provincial Assembly ( where through Gods mercy we have opportunity to confer about matters of Religion ) we have weighed those foresaid Letters , and laboured mutually to have our hearts affected ( as in the sight of God ) with the contents thereof . And as we bless God unfainedly for stirring up the Magistrate to minde the Sabbath , and quicken us in our duty about it , ( the rather because in these times many are of Gallio's temper careless of such matters . ) So we the Ministers there assembled , with the assistance of the Elders , have consulted among our selves , wherein , and how we might be most serviceable to our Lord Jesus Christ the great Shepherd of the sheep , in decrying Sabbath-breaking , and in furthering the true Sanctification of that holy rest , both in publike and private , throughout all the Congregations and families within the said City , the Liberties thereof , and the bounds of the Province . And because the Delegates there assembling are but few of many Ministers within the City , we judged it necessary by writing to stir up our selves and the rest of our Brethren and fellow-labourers in the work of the Lord , that as one man with one shoulder we may apply our selves to procure in the first place the sanctifying of the Sabbath , as the fountaine and foundation of a more perfect Reformation in all other things appertaining to Religion . To that end we make it our request unto all our dear Brethren & to your self in particular , that upon and after as you see occasion , you choose some pertinent Scripture to open and apply for instruction of your hearers about the Sabbath , that all duties belonging to it may be inforced , and all Errors in judgment , and sinful practises whereby it is polluted , may be discovered , confuted and reproved . And because there are divers Acts and Ordinances of Parliament in force for the better sanctification of that day , we desire also that every Officer may be stirred up to act conscientiously and vigorously according to the duty of his place , as is in them prescribed . And what , though we be poor and despised , yet we may not forget Gods Law . We fear a great part of our trouble arises from hence , that we are not sufficiently zealous for that rest . If we can vindicate the Lords day , His holy Ordinances will soon regain their credit . The Calling of the Ministers will not die , if conscience of the Sabbath do revive . But if that fall , which of us , or what Ordinance of God shall be able to stand ? It should be no small incouragement unto us that God hath prepared the Magistrates heart to accompany us in our desires and indeavours this way . And that we have so solemn an Ingagement as his promise in writing to every one of us particularly , that he will use all the power of his place to presse and carry on this work , untill it come unto perfection . We want not many other , yea stronger and more sacred grounds and reasons , to inforce these duties upon our consciences , yet His incouragements , zeale and forwardness should provoke us , as the like in Jehosaphat and Nehemia did among the Priests and Levites . God threatens Sabbaths of desolation , the Land ( saith he ) shall enjoy her rest , because it rested not in the dayes and yeers which He had set apart ; This in some proportion hath been verified in mos● of those Churches which bear the name of Reformed . To England we may say , considering the state of other places , Be not high-minded , but fear . Repent and do thy first works . Yea let thy last be better then thy first , lest God remove thy Candlestick . We speak not this as if we needed to put words into our Brethrens mouths , but to stir up their pure minds and to testifie how sincerely we desire to sympathize with all those who minde the things of God , and of his Son Jesus Christ our Lord . Which we desire so much the more to love , and look after , as they are hated or neglected by others We forbear to press arguments from the duty of your calling , because of your selfe , we hope you are sufficiently sensible thereof . The good Lord prosper all your labour in the Lord , to whose blessing we commend you . Signed in the name and by the appointment of the Provincial Assembly by the present MODERATOR La. Seaman . 
A93073	----	Adoniram Byfeild of the last edition. Or, An expostulation with him concerning the book by him lately published, entituled, The reasons presented by the dissenting brethren, &c. But chiefly touching his lame and imperfect narrative of the proceedings of the Committe [sic] for Accomodation at Westminster concerning religion. H. S. This text is an enriched version of the TCP digital transcription A93073 of text R204740 in the English Short Title Catalog (Thomason E443_32). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93073 Wing S31 Thomason E443_32 ESTC R204740 99864203 99864203 161721 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93073) Transcribed from: (Early English Books Online ; image set 161721) Images scanned from microfilm: (Thomason Tracts ; 70:E443[32]) Adoniram Byfeild of the last edition. Or, An expostulation with him concerning the book by him lately published, entituled, The reasons presented by the dissenting brethren, &c. But chiefly touching his lame and imperfect narrative of the proceedings of the Committe [sic] for Accomodation at Westminster concerning religion. H. S. 8 p. [s.n.], London : Printed in the yeer 1648. Signed at end: H.S. Annotation on Thomason copy: "May 22". Reproduction of the original in the British Library. eng Byfield, Adoniram, d. 1660. -- Reasons presented by the Dissenting Brethren against certain propositions concerning presbyteriall government. Westminster Assembly (1643-1652). -- Dissenting Brethren -- Early works to 1800. A93073 R204740 (Thomason E443_32). civilwar no Adoniram Byfeild of the last edition.: Or, An expostulation with him concerning the book by him lately published, entituled, The reasons pr H. S. 1648 2635 6 0 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Mona Logarbo Sampled and proofread 2008-01 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Adoniram Byfeild Of the last EDITION . OR , AN EXPOSTULATION with him concerning the Book by him lately published , ENTITULED , The Reasons presented by the Dissenting Brethren , &c. But chiefly touching his lame and imperfect Narretive of the proceedings of the Committe for Accommodation at Westminster concerning Religion . LONDON : Printed in the Yeer 1648. SIR , HAving perused the Book by You newly published , under this Title , The Reasons presented by the Dissenting Brethren against certain Propositions concerning Presbyteriall Government , And the Proofs of them voted by the Assembly of Divines sitting by Authority of Parliament at Westminster , Together with the Answer of the Assembly of Divines to those Reasons of Dissent ; I congratulate your happinesse in being Midwife to such a Work . Howbeit I am bold to desire satisfaction in some particulars in your Title page , as also in that later peece touching Accommodation , upon which all mens eyes ( you know ) will , in this juncture of time , be most intent , and in which more care and faithfulnesse would well become such an eminent Scribe : hoping your candor and ingenuity will be my shelter against all impotent passions that might raise a storm against me in your breast . The Title-page seems to hold out the Trophees of the Dissenters over the Assembly ( not unlike that of Aeneas over Mezentius in his triumphant addresse to Mars ) in large Capitals , THE REASONS presented by the Dissenting BRETHREN against CERTAIN PROPOSITIONS concerning PRESBYTERIALL GOVERNMENT , &c. Scilicet . Mezenti Ducis exitvias tibi magne tropaeum Bellipotens , aptat rorantes sanguine cristas : &c. But the Answer of the Assembly comes after in a lesser Character , and lower rank , having but two lines allowed it at the bottom , where it sits at the foot of that gorgeous Title , upon a little tripod not half an inch broad , like a petty in the School , that needs a Fescue . Now verily , I should have thought it more honour for the Assembly to have led the round , and that the Title-page should have ran thus , THE ANSWER of the ASSEMBLY of DIVINES to the REASONS of the DISSENTING BRETHREN , &c. who being but 7. might better have been thrust into the Trundle-bed of the two last lines ; then 50. or 60. men . This , in my poore conceit , ( at which perhaps your Beard will smile , to the hazard of a drie exhalation from beneath ) had better preserved the reputation of the Assembly , if that had been your care . Men speak it out aloud , that Mr. Byfeild is become , if not a down-right Independant , yet , a strenuous Agitator for that Faction ; and that he had not kept such an Antichristian thing as a Vicaredge thus long , after his illumination , but for the accession procured for him , while he was Probationer , by the Grandees of the Time . So that I much fear , the world will , by this Title page ( which doth so extreamly cast the scale for the Independents , ) be much confirmed in that opinion of you . If you say , It is meet that their Reasons which were first offered to the ASSEMBLY , should be first set down : True , in the body of the Book , but this is no reason why the Assembly should not have the upper side , in the Title-page . No man , publishing an Answer to Another , but in the Frontispice he first gives notice of his Answer , if he think it hath the better of his Antagonist ; as I think you once thought of the Answers of the Assembly to those Troublers of it . If you tell me , The Printer or Stationer had the ordering of that Title , I think you dare not adventure to say so in the light , lest it should bring up so much blood into your face as would proclaim the falshood of such a poore excuse . What Publisher of a book is so long in travail with any page of it , as with the Title ? If you plead the Order of the Lords , which directs to that method : I say , 1. That if your fellow Convert John Brown , and you had so pleased , the sense of the Lords might have been so drawn up , as the honour of the Assembly might have been better consulted or provided for . 2. I do not find you , in ought else , so punctuall in keeping to their order . They say , The Reasons against the third Proposition , &c. You say , against certain Propositions . They say , ( in reference to that third Proposition , as you were ( say some of credit ) told openly in the Assembly ) as well those formerly printed for the use of the Houses , as any other ▪ Reasons and Answers never formerly printed . But you say in effect , Reasons against other Propositions , as well as against that third : for , you do accordingly publish them . And although you have been observed lately to solicite some Lords for an inlargement , or at least for an explanation of that their Order , wherein you could not prevail : yet have you printed all the rest ; for which , I thank you : onely this I say , that it is not for you to answer me in the point now between us , that you so draw up the Title , because you would be punctuall in keeping close to the Lords Order ; for you have transgressed it in a far greater matter . Shall I tell you what some conjecture to be the cause of such a transgression ? They say , you cannot forget how much time those 7. men ( especially that brazen fac'd peece of impudence , that Protestant Jesuite , that Antilogorum P●●tifex maximus , your dear Brother Philip ) took up in the Assembly ; and that had it not been for that passionate and inflexible D. B. his endeavours to put a period to those debates , t is verily beleeved those 7. Apocryphal Brethren would have held the Assembly till this time , in going over and over , and a 1000. times over , the same things again . Therefore you thought fit to give them so much roome in your forebox , in regard they took up so much time , and would willingly have taken more , in your Assembly . I hope it may be pardoned , if some other man beside T. R. and E. M. shall print some peece thereof better then they have done , although not authorized by Mris Harwards Husband , who received no power from you to impower T. R. and E. M. to do what they have done herein already . And how comes it to passe , that you have agreed to wipe the noses of the other two Scribes of the Assembly with one single Book apeece ? I have been told , that they took ten times more pains in writing Copies for the Parliament , in entring the Originals into your Books , &c. then you have done . But if they be your Servants ( as men say they be ) 't is not unfit the Master should take the benefit of their work , till they be out of their time . For my part , I could not , for a while , satisfie my self , why you should thus deal with your fellow Scribes , till I was better informed of the Reasons , which , if true , are of some weight . If they be false , I pray undeceive me , because I had them from such hands , as I am apt , at present , to beleeve them . It is said , that Mr. Byfeild hath a lean Vicaredge ( the very house whereof cost him more , then the whole is worth ) and he was to make use of such friends to procure an Augmentation , as were likely to carry it . Hereupon he had the wit to apply himself to Mr. Solicitor , who by good hap had a Maydservant to put off to a young Stationer , who had as little to begin with as the Mayd , perhaps lesse . The Sollicitor was willing to gratifie Mr. Byfeild in his suit , if Mr. Byfeild could finde out any thing in the Assembly , that might be beneficiall to Harward . Mr. Byfeild told him , there was nothing in the Assembly , unlesse those Reasons , and Answers , and Papers , since by him published . Hereupon , the Solicitor seconded Mr. Byfeilds Petition which was preferred in the House of Commons by the new German Bishop of Foolham ; whereby an 100 li . per annum was setled on Mr. Byfeld : and the other businesse was so discreetly managed , that the Lords made an Order for printing of these things now made publick . And there went the Hare away from the other two Scribes . Howbeit , Mr. Byfeild can plead that he received not one penny from the Stationer . And Mr. Harward , they say , can make it out , that he received somewhat else with his wife , beside this Copy : and so I see not why all parties should not be well pleased : for , they must be . But truly , truly , Sir , your faith is much questioned in the businesse of the Accommodation Papers . For my part , this satisfies me , that you do not attest them as you do the rest , with a Concordat cum Originali : nor indeed could you do otherwise , you being no Scribe to that Committee , nor alwayes present at the Debates and Orders made therein : nor Honest Jeremy neither , who had little skill what was rightly reported , and what not , he being no Member of that Committee , if your enumeration of the Divines at pag. the 13th . be full . Nor could you get any authentick originall , but were fain to run up and down among your new friends to get here a paper and there a paper to patch up something , as it please the friends to the Dissenters Cause to furnish you ; by means whereof divers things are wholly omitted , and others mangled , which makes the whole very imperfect , and unsatisfactory to such as have had the happinesse to be acquainted with all the passages of that transaction . That I may give you a taste , turn to page 17. of those Papers , where you shall find these two grosse slips , viz. 1. Your Copy runs thus , This Paper being read , and the day ( you would have said , a good part of the night ) spent in explaining of it . And so you passe on to the Order made in the close of that meeting , passing over all those explanations about which so much time was spent . But Sir , the Dissenters did themselves at last explain sundrie ambiguous termes of their Paper then given in , which explanations were taken sillabice in writing , at that time , and after they had been read to them , and owned by them , were to be kept by the Chairman , and are still extant . But the Independents had no reason to desire the publishing of those explanations * : therefore , herein you had reason to suppresse them , in case you had them by you . But , we hope , one day to see them . 2. You set down that Order of the Committee , Decemb : 4 ▪ 1945. thus . It was Ordered that the rest of the Divines , Members of the Committee , be made a Sub-committee to consider of the Paper of the Dissenting Brethren , given in , and to meet first between themselves , then with the Dissenting Brethren , and to prepare somewhat against the next meeting of this Committee , &c. But here you grosly mutulate . For , in the originall , after those words [ then , with the Dissenting Brethren ] this clause is added [ if there shall be cause , ] which you omit ; for what cause , your self best know . Sure I am , there was a noise all over the Town at that time , that when the Sub-Committee of Divines that were to draw an Answer to that Paper , presented their thoughts of it to the Committee , at their next sitting , Dec : 15. ( as you quote the time ) the Dissenters fell a cavilling at the Sub-Committee for bringing in an Answer , before they had met with them ▪ according to the Order as you are please to give it us : but it was answered out of the Originall Order , that the Sub-Committee were not necessarily to give them a meeting , because the Order saith it was onely thus [ if there shall be cause ] of which the Sub-Committee were best able to judge , in reference to themselves . This was thought by the Committee , to be a good defence of the Sub-Committee ; And the Dissenters were thereupon ordered to give a R●ply thereunto by the Tuesday senight following . Sir , these are no small slips in a man so deeply trusted , and pretending to so much integrity . I could tell you of many more in that last peece , which had you faithfully and fully related , would have discovered much more to the world of those proceedings , then your Dissenting Brethren would be willing that all men should know . But , if I should here adde any more , I should exceed the bounds of a private Letter . I am assured , that not onely the Scots Commissioners , but some of your Assembly were very exact and diligent in taking the whole proceed of that Committee , which since ( as I am informed ) is faithfully printed in Scotland . May I have the happinesse to get any perfect Copy , I hope it shall be no Felony nor Treason ( unlesse such as may be made so by Independent-club ▪ law ) to disabuse the world , by making the whole truth to appear to all . So , wishing you as much faithfulnesse as you need , my next wishes shall be , that you may be again the same man you were when old Alexander of Scotland was alive ; and then that you may have as much happinesse as you can desire , while you continue in the truth . This , Sir , is the prayer of May 15. 1648. Your very loving Friend , H. S. FINIS . Notes, typically marginal, from the original text Notes for div A93073e-170 * They exclude all but their own gang which would , if known , make them a lean company . 
A93581	----	The divine right of Presbyterie, asserted by the present Assembly, and petitioned for accordingly to the Honourable House of Commons in Parliament. With reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the Presbyterial way. Pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. With inferences upon their late petition. / By John Saltmarsh, preacher of the gospel. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A93581 of text R200732 in the English Short Title Catalog (Thomason E330_29). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 39 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93581 Wing S478 Thomason E330_29 ESTC R200732 99861397 99861397 159635 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93581) Transcribed from: (Early English Books Online ; image set 159635) Images scanned from microfilm: (Thomason Tracts ; 54:E330[29]) The divine right of Presbyterie, asserted by the present Assembly, and petitioned for accordingly to the Honourable House of Commons in Parliament. With reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the Presbyterial way. Pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. With inferences upon their late petition. / By John Saltmarsh, preacher of the gospel. Saltmarsh, John, d. 1647. [6], 22 p. Printed for G. Calvert, at the Black Spread-Eagle at the West-end of Pauls., London, : 1646. Permission to print on verso of first leaf. Annotation on Thomason copy: "Apr: 7th". Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) -- Early works to 1800. Presbyterianism -- Early works to 1800. A93581 R200732 (Thomason E330_29). civilwar no The divine right of Presbyterie,: asserted by the present Assembly, and petitioned for accordingly to the Honourable House of Commons in Pa Saltmarsh, John 1646 6194 4 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Emma (Leeson) Huber Sampled and proofread 2007-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THese Reasons , tending not onely to the sweetning of the Two Kingdoms , England and Scotland , the Parliament , and Dissenting Brethren on both sides , in the Assembly , each to other ; but also to the preserving a Just Liberty for them all respectively , I commend to the Presse . March 30. 1646. John Bachiler . THE DIVINE RIGHT OF Presbyterie , Asserted by the present Assembly , and petitioned for accordingly to the Honourable House of Commons in PARLIAMENT . With REASONS Discussing this Pretended Divine Right ; and yet with tendernesse to the Brethren of the Presbyterial way . Pleading for a Liberty of Conscience for them in this their Opinion , as for others of their Dissenting Brethren , and equally for both . With INFERENCES upon their late PETITION . By JOHN SALTMARSH , Preacher of the Gospel . Revel. 2. 2. Thou hast tried those that say they are Apostles , but are not . LONDON , Printed for G. CALVERT , at the Black ▪ Spread-Eagle at the West-end of Pauls . 1646. To those Brethren of the Assembly of Divines , Petitioners who are for the pretended Divine Right of the present PRESBYTERY . BRETHREN , Meeting ye out of the Assembly , or that bounder appointed ye by Parl. I cannot justly be denied this reasoning with ye ; for the Ordinance by which ye sit , doth enable ye onely to advice of things propounded , but not to propound or demand any as ye have done of late ; so as in this ye have brought your selves down to the same magnitude with us that are private men . Here is the difference now ; Ye are many of better parts and abilities ; I am as one born out of due time ; yet the same Covenant is upon me with your selves , nor ought I because I am but one , presume to see Truth more then ye because ye are many ; nor , I hope , ye who are many , will presume to see Truth more then one , because ye are many ; Nay , it is that voice from the excellent glory which both you and I must hear , and which can onely teach us Truth ; It is not the voice of any other . And surely since Truth hath had its lot in the world to live upon voices in Assemblies and Synods , where that is onely Truth which is voted so ; and not in its own glory and evidence , where that is onely Truth which is so : The Mystery of iniquity hath been more advanced then the Mystery of godlinesse . THE DIVINE RIGHT OF Presbytery , &c. With Reasons discussing this pretended Divine Right . FIrst , They who are the Presbyters in this present Presbytery , pretend to be Presbyters by a power of Ordination from Bishops , as the Bishops were Presbyters : and if so , they are to make it appear , that there is a true personal succession of Ministery from the Apostles , and that they do lineally succeed without interruption ; for in succession unlesse there be a certain , perpetual , and personal derivation of power , there can be no certainty , nor infallibility of the truth of such a power ; and whether the proof of this draws not with it a necessary and perpetual visibility of a Church , ( contrary to the opinion of all the Reformed Divines ; ) and further , a truth of Church-Ministery , and Ordinances of Jesus Christ in the Antichristian State , from whence this Ministery of theirs comes , by which they stand present-Presbyters ; and how any true Ministery can be found in that very Antichristian State , which is called the man of sin , the mystery of iniquity , the Whore of Babylon , the falling away ; and how the same State can be both meerly Antichristian and Christian , a Whore of Babylon and a Spouse of Jesus Christ , a Ministery of God and a mystery of iniquity , a Temple of God and of Idols ; I leave it to be judged . 2. That these present pretended-Presbyters cannot be found true Presbyters but by such a personal and successively derived power , will appear ▪ from their present Model of Ordination ; they allowing and accounting none for Presbyters or Ministers , but such as are sent out by their personal Ordination , or were formerly ordained by Bishops ; so as they make these , and these must make others ; and thus their power is derived from a personal and lineal succession , and demonstratively proved from their own practice : nor will it help them that Jesus Christ alwayes had a Church , or some invisible Saints under Antichrist , because they must both prove themselvs & the Episcopal Ministery to succeed that very Church or those very invisible Saints ; and that , that Church or those very Saints , were Presbyters or Ministers ; for we know men may be Saints , but not sent , or ministerially sent ; good men , but not good Presbyters , as in their own way of practice will more appear : for if any shall now call himself a true Presbyter or Minister , he must prove his sending to them by a personal Ordination ; which proof of their Ordination we demand from them , as they would do now from any others . 3. How these things can stand together . That the Divine Right is in the Congregational Presbytery , as they acknowledge ; and yet that there is a Classical , Provincial , and National Presbytery , which are but Prudential and Humane , or Mixed Judicatures , according to such a distinction ; and yet are allowed by them a Power Supreme and coercive to the Divine Right of the Congregational Presbytery , which is the first and immediate subject of the Divine Right of Presbytery , as they themselves acknowledge . And now whether do not their own Principles control that pretended Divine Right they plead for and set up , a Presbytery of Charity and Prudence , over the Presbytery in the particular Congregation , which they say is onely of Divine Right ? 4. How can that Presbytery whose constitution is so questionable , chalenge such a Divine Right ? As first , their Presbyters , or first constituting Principle , are ordained by a questionable power , viz. that of Bishops . Their Ruling Elders by a power as questionable , viz. by a Rule or Ordinance of Parliament ; prudential , for trial , for election , because of the general corruption in this Kingdom both in Ministers and people ; not by that very Apostolical Scripture-Rule or Institution of Jesus Christ . Their Congregations Parishional , and of politick constitution ; not Congregational , according to Scripture . Their way of constituting this present Presbytery extraordinary , by such an Assembly , without precept or example for such a Way in the whole New Testament , from whence the whole Order of that dispensation ought to be framed , and not from the Law , or Old Testament , or some cases of necessity in the State or Church of Israel by way of Analogie , as they say in their Model to the Parliament . The Primitive Elders and Apostles were qualified immediately from the Spirit with gifts proper to such a Ministration ; which these Presbyters and Elders being not , but most by gifts , and habits of Art and Science acquired by industry : therefore these present Presbyters cannot chalenge the same power for Church-Censures , without the same Spirit gifting them , and anointing them to such a power and administration in the Church ; but ought to be content meerly with a mixed and partly prudential power , because of the mixture of their anointing and gifts , if they will needs have such a Government set up for Christ's , which is not all Christs , and most of that all very questionable whether of Christ or no . For all their proofs alleadged from Scripture for the Presbytery by Divine Right , or of such Presbyters as were ordained either by Christ himself , as the Apostles ; or by a power from the Apostles , or from such who in that power received from the Apostles , did ordain , or by a power in the Church or Congregation preceding such a power , and accompanying such a power : Now this present Presbytery can neither make it self appear to be so purely ordained , nor have they the Church or Congregational power so preceding or accompanying such an Ordination ; nor is that act of Imposition of hands by which their present Presbyters stand Ministers , a meer signe of setting apart , or meerly significative , but an Institution for gifts to be conferred : under the Law , it was an empty and bare Rite ; but under the Gospel , it cannot be proved to be such an empty Rite ; Gospel-signes being but few , full , and ministerial to the Spirit ; not meerly significatively-visible , as the Institutions and Rites under the Law were . So as all being thus questionable still in this present Presbytery ; how can they so Apostolically chalenge such a Divine Right , their present constitutions being mixt , questionable , fallible , not one and the same with that primitive , pure , certain constitutions and practices ? Whereas it appears in their Scripture-proofs , that both in Jerusalem , Ephesus , Crete , &c. the Prebyters and Elders did constitute , &c. and were most consulted with , and advised ; and therefore they assume the same power , and so force out rather then prove out their frame of their present Presbytery from such practices : I desire the Brethren to tell us whether the Word of the Gospel was then wholly in Scripture or writing , but partly in the Spirit and gifts or teaching : and therefore the Eldership of the Churches then were so gifted , as to direct , constitute , advise ; and from the ministration of gifts in the Eldership , &c. the Institutions , forms and Rules were given out into Scripture or writing ; which Scripture or written Word is now in the place of that infallible Primitive Eldership : and therefore for any Presbytery or Eldership to assume now such a power as the first did , they do not onely without warrant substitute themselves to such a Presbytery or Eldership which stood by another anointing or spirit of gifts then themselves do ; but they sit down in the throne with the very Scripture or written Word of God , casting a shadow upon the glory and infallibility of that Word , by that present authority and power which they now chalenge in the interpretation of that Word in their Presbytery , because by such a sure and certain power as Divine Right allows them , they having not a sure and infallible Spirit for Church-censures , or the execution of such a power , may put forth a certain , sure executive power , by an uncertain , unsure , and fallible spirit . And so how proportionable a power of Divine Right , is with a spirit not purely Divine ; and how proportionable a power of Church-censures acted by a gift not purely the Spirit's , but rather the Universities and Schools ; and to joyn such an Eldership so with the infallible Word or Scripture , which for want of that primitive or pure anointing by gifts , shall control the pure Word of Truth , by an Interpretation lesse then truth , I leave to all the world of believers to judge . How such a visible power and Judge as a National Assembly of such a Presbytery , can be set up , which must judge all the Churches and Congregations of Christ , all the Magistracy and State-power in the Kingdom , they assuming to themselves a spirit of judging and discerning of sins : And whether by this power the Parliament of England shall not fall under the cognisance , interpretation , and censure of such an Assembly , for some sins which they as a Civil power may commit , especially dealing in Ecclesiastical causes : And then how far such a National Assembly may manage such crimes to the heightening of their own interest , and to the troubling the interest of the State amongst the people , I let all judge , who know how the same visible Ecclesiastical Judge is condemned by all the Reformed Kingdoms under another notion , viz. of the Antichrist , and Pope , and Councels : And how that Antichristian power and Judge in Ecclesiasticals hath troubled this and other Kingdoms , to the embroiling them by excommunications into Wars and commotions ( as in our Histories , &c. ) and hath at length taken up other weapons then the Word to make good their Ecclesiastical censures & interests . And whether this visible power under the form of Classical , Provincial , National , Oecumenical , be any other then the like Papal , Episcopal power , differing onely in form , in Consistorial , Provincial , National , Oecumenical Counsels and Synods , the like spirit of Dominion , ruling , conventing , excommunicating in each . Objection . But how will you do to satisfie Parliament , Presbyterials , and other dissenting Brethren ? Answ . Not that I will determine , but propound for the Parliament : It appears that the State-conscience according to the present corrupt constitution both of Ministers , and Elders , and People of this Kingdom , cannot yeeld a Divine Right to a Presbytery so constituted ; and therefore they are not to be forced to the judgement of the present Assembly , no more then the Assembly do desire to be forced themselves to their judgement ; and therefore each is to enjoy their liberty in the Lord as they are perswaded . The State is to enjoy their liberty in their judgement of no Divine Right in this present Presbytery . The Assembly may enjoy theirs , in their judgement of a pretended Divine Right of Presbytery in all Congregations , which will conscienciously practice with them , not seeking to make the State subservient to them by their Civil power , which no Scripture-practice will warrant from any Eldership or Presbytery there : and thus the French Churches enjoy the Presbytery at this day , having no Civil power to help them . And the other dissenting Brethren may enjoy their Divine Right too , being as fully perswaded from Scripture of theirs as the other are of theirs , and equally live under the same liberty , and not trouble the State with any thing but their prayers and obedience . Objection . But the Brethren of the Assembly expect the Parliament should joyn with their results . Answ . I know not why they should expect that , for they are no more infallibly gifted then their Brethren , that they should expect more from the State then they . Their Ministery is as questionable . Their Interests are more in the world then the Interests of the first Presbyters were , as in their maintenance by Tythes , and in their power of Classical , Provincial , National , the Kingdom being thus corrupted , and in that subserviency and power of compulsion , they demand of the Magistrate , and Princes of the world . And why our dissenting Brethren may not with as much justice , honour , conscience , desire the State to settle such a Gospel-order as they beleeve to be true ; the other being no more enabled to demand of the State any power for imposing their conclusions true by a power of the States own giving by Ordinance : And whether the State seeing no infallibility of spirit in any of all sides , since what the Truth which they hold bring in its own evidence and demonstration before them , ought to be pressed , as bound to one by any Interest more then to another , save that of Truth , I leave to be considered ; and then , what reason the Brethren have thus to presse their supposed Divine Right , I desire to know . Objection . Whether is this to settle things according to Covenant ? Answ . Yea , The Covenant binds us to Uniformity ; but then , that clause According to the Word of God doth restrain the Uniformity to the light which each Kingdom sees by , according to that Word ; and therefore our Brethren of Scotland see Presbytery in one degree , the Hollanders in another , and the French in another , and at this time England in another ; and yet all should be one in that clause of the Covenant , viz. to defend each other in their degrees of Reformation against the Common Enemy , We Scotland , and Scotland us ; and what a comely thing it is for Brethren to dwell together in Unity , though they cannot in Uniformity ! THE LAST PETITION OF THE Assembly , for Divine Right in their present PRESBYTERY , with Inferences upon it . PETITION . That the Provisions of Commissioners to judge the scandals not numerated , appears to our consciences to be so contrary to that way of Government which Christ hath appointed in his Church . Inference Whence we may inferre , that the Assembly doe suppose the Parliament and Commissioners to bee far below the Ministers and Eldership in spirituall gifts and discerning , which I suppose cannot be well presumed , considering the Assembly and Eldership now is not annointed with that pure spirit & gifts as the first were ; but with habits of Arts and Sciences , and with some measure of the Spirit , which many both of the Parliament & Commissioners both may be , and are enabled with as well as they ; and whether is not this to set up the old distinction of Layty and Clergy , and to set the present Eldership and Presbytery upon a higher form then the Magistrate ? seeing the gifts are not so distinct as at first , why should the Offices be so distinct ? Petition In that it giveth a power to judge of the fitnesse of Persons . Inference Whence we may inferre , that they presume themselves to be that very Ministery and Eldership of Iesus Christ , though both their Ministery is by Bishops , and their Elders by a prudentiall constitution and election at this present ; and may not the Magistrate , who is unquestionably the power of God , Rom. 13. appointed to be Iudge of good and evill , more lawfully judge of sins and Gospel rules , then they who are a questionable Ministery and Eldership in this present Presbytery ? Petition And to be so differing from all example of the best Reformed Churches , and such a reall hinderance to the bringing the Churches of God in the three Kingdomes to the neerest conjunction and uniformity , and in all these respects so disagreeable to our Covenant . Inference Whence we may inferre , that if all do not believe as one believe , it is pretended that all are in breach of Covenant ; and thus the Covenant is made a snare by interpretation , and principles of spirituall compulsion implyed in the Covenant , contrary to the Spirits wisdome who both allowes and advises the severall statures and measures of light , the weak , and the strong : and whether the Communion by unity is not a glorious supplement to the Rent of uniformity , that of Vnity being in the Spirit , that of Vniformity in the Letter ; and why should our Brethren thus bring down the State and Kingdom more to other Reformed Kingdomes , or not rather rayse up the other Reformed Kingdomes to this ? and if any thing be revealed more to this Kingdome , that hath sit by this long time , why should not the other hold their peace , and beleeving Kingdomes as beleevers walk with one another so farre as they have attayned ? and wherein they have not , the Lord shall reveal even this unto them ; not but that this Kingdome ought to form it selfe into any Communion with the rest , so farre as their ▪ Communion excels , and so the other into Communion with this , so farre as this excels , and both so farre to one another , as they are perswaded , not compelled , which are no Arguments for Faith , but Formality . Petition Doe humbly pray that the severall Elderships may be sufficiently enabled . Inference Whence we may inferre , that their whole endeavour is , to raise up the Interest of the Eldership and Presbytery into a distinct , sole , and Independent body and power ; which how conformable , and obedient , and consistent it may prove to and with the power of the State in one and the same Kingdome , would be considered , when such an Interest growes up from its infancy and first Reformation , into a fuller and more perfect man : And whether their petitioning of a power from the State to compleat and make them an Eldership and Presbytery , doth not imply a power in the State more or rather as fully Ecclesiasticall as their Presbytery ; for can the State give them any Ecclesiasticall power , and have none in it selfe ? so as according to these Principles the State is Ecclesiasticall as well as they , and so not to be denyed the power of Commissioning with them : or else t is a meer contradiction to pray for power from those to their Eldership and Presbytery , which they say is a Government and Power entirely Ecclesiasticall and compleat in it selfe ; and so , as they either pray for that which they have of their own already , or else pray for that from the State which they cannot give them . Petition It belongs unto them by Divine Right and by the will and appointment of Iesus Christ ; which with the help of superiour Assemblies in cases of appeale , or in all administrations therein , will prevent ( through the blessing of God ) all the feared inconveniences . Inference . Whence we may inferre , that the Prebsytery and Eldership of a Congregation is of Divine Right , &c. yet that Divine Right is perfected and compleated by that which is not of as pure Divine Right as it selfe , viz. Superiour Assemblies ; and so becomes neither purely Prudentiall , nor Divine , but Mixt , and so is neither good Divine , nor good Humane Right . Petition And the Magistrate to whom we professe the Church to be accountable for their proceedings in all their Elderships and Church Assemblies , and punishable by him with civill censures for their miscarriages . Inference . Whence we may inferre , that the Civill Magistrate is neither over nor under the Presbytery , and where they place it , who can tell by this Petition of theirs ? for over it the Magistrate is not ; for they say Commissioners over them are not sufferable ; and under it they say the Magistrate is not , for their Eldership and Presbytery are to be accountable to the Civill power for their miscarriages ; and how at the same time they should subject their Churches in their mal Administrations to the Magistrates power of judging , and yet chalenge such an entire , sole , supream , and Ecclesiasticall Judicature , is a mystery becoming the learning of that same Assembly to reveale which first begun it . Principles against the Divine Right of their present Presbytery extracted from the Reasons . 1. THey are no such Presbyters of Jesus Christ as the first were , because ordained by an Antichristian power of Bishops ; nor were Bishops true Presbyters , nor those who joyned with them in their Ordination who were made by them , nor is there any succession of Ordination , but it implies both a Perpetuall Visible Church , and a true Church Ministery and Ordinances under Antichrist , which are all to be proved by them . 2. If there were any such true Church invisible under Antichrist , to which they succeed in their Ministery , then it must appeare that they succeed that very invisible Church , and that that very invisible Church had a true Ministery or Presbytery in it ; for men may be Saints , or good men , yet not good Presbyters , or Ministerially sent . 3. As they now in their practice will not account any for true Presbyters but such who can prove to them their personall Ordination from them , so we demand of these Presbyters an account of their personall succession accordingly , which personall succession if it be false and interrupted anywhere in the Line , must needs be all false , from such a point where the first interruption was made . 4. Though Christs promise is enough to ground a perpetuity of Church and Christs presence , yet not of his promise made good to such particular men , or to their pretended succession . 5. They that challenge a Divine Right to the power they act by , must act by a gift as divine and infallible as their right and power , and thus did the primitive Presbyters and Elders ; therefore the gift now being but mixt , their right or power is but mixt accordingly , and not Divine . 6. They who were Elders or Presbyters in the first Churches , as Ierusalem , &c. were gifted by a spirit which taught the very infallible Word which is now written or Scripture , and so they then did constitute , advise , counsell in the place of this written Word ; and all Scripture Formes and Institutions were then in the gift , and persons ; but no such thing can be said of any Eldership or Presbytery of men now . 7. They who set up an Eldership or Presbytery now of Divine Right , to constitute , ordain , counsell , &c. doe joyn to the Word written , or infallible Scripture , a Power lesse infallibly gifted , who by such a Divine Right and Power pretended , shall controll the Word of Truth , by Interpretations of that word lesse then truth , which is not consistent with the glory of the Word . 8. There is no Eldership or Presbytery in Scripture , but either the Churches Act did precede it , act it , or accompany it , by precept or practice , which makes the Divine Right of the Presbytery questionable , uncertaine , unsafe , because of a contrary Scripture , and precept . 9. The Eldership and Presbytery which are brought for instances are questionable ; first for the Persons , who were not such very Presbyters as they would imply , but Apostles , Evangelists , &c. or otherwise ordained , either by Apostles , or Church , or otherwise gifted by speciall unction , or else an Eldership of eminency not of Office . 10. They hold this Divine Right is in the first subject in the Congregationall Presbytery , and yet they set up a Classicall , Provinciall , Nationall Presbytery to compleat and controll this of the Congregationall ; and how this their Divine Right can be subjected thus to a right lesse Divine , is unreasonable , and unscripturall to imagine . 11. Suppose such a power as a Nationall Presbytery collected from all parts of the Kingdome , every Congregation having an Interest , or part there , and this Presbytery so Nationall and Collective inforformed by a Divine Right , for judging sins , &c. shall not this Nationall Presbytery take cognizance of States , if sinning , Ecclesiastically as well as others ? and if so , what proceeding , what censures will follow from such a body as universall as the body of that State , & of as much interest in the Kingdom as they , & of more interest , by how much more Divine a Right they act by , and by how much neerer they are seated to the conscience , and how Kingdomes have been embroyled by such an Ecclesiasticall Interest , Histories will tell yee ? 12. So as in this strait when Parliament is perswaded of no Divine Right , Assembly of a Divine Right , and the Dissenting Brethren of another Divine Right ; is not the way this , to let the Parliament have their Liberty of Conscience , to settle no Divine Right , by a Power ; and the Assembly to use their Liberty in a Divine Right , with all that will peaceably joyn with them in the Kingdome under that Power , and not to trouble the Magistrate further ; and the other Brethren as peaceably to enjoy their other Divine Right , as the Brethren of the Presbyteriall way theirs , and all alike under the same Civill Power , and neither of them with it , and all other Reformed Kingdoms , in unity of the spirit , and love , to one another ? Principles destructive to their present Petition extracted from the Inferences . 1. The Presbytery now not so distinct in gifts and office , but the Magistrate may rule with them . THe Eldership , and Presbytery in the Primitive Churches had a spirit anointing them to such Administrations ; but now as the anointing is not so , nor is the Office pure , peculiar , and distinct ; the Magistrates and Parliament have gifts as spirituall as there are any now in the pretended Presbytery , and may therefore as well put forth a Power in their Churches or Congregations , as they , unlesse their Churches , Officers , and Gifts , were more Christs , then they are . 2. The Magistrate may better rule then the Eldership or present Presbytery . The Magistrate is unquestionably a Power of God , and the present Presbyterie are Officers questionable in their Offices , Gifts , &c. therefore the Magistrate may more lawfully put forth a Power coercive to sinne then they . 3. Vniformity in the Word of God is the Vniformity of Churches . They that presse the Covenant for Vniformity so penally as they doe , make it a snare of compulsion , not in the Word of it , but in their Interpretation of that Word ; unity in the spirit , makes up the want of Vniformity in the letter ; Kingdomes are to be no more compelled to uniformity in Lawes Ecclesiasticall then in Civill , but may walk together as Believers so far as they have attained ; that clause according to the Word of God , makes roome for the severall statures of Christ , and measures of light in the Covenant , and they that agree in that are truly Vniforme , for it is the uniformity with the Word , not with one another , but so far as we are all alike in that Word , which is the very Vniformity of the Kingdom of Christ . 4. The Magistrate as they now make him is Ecclesiasticall as well as they . They that ascribe a Power to any to compleat and actuate them in their Ministration , do acknowledge that very Power by which they are informed to be in those that so informe and compleat them , so as the very Petitioning a State for Power and qualification for Eldership and Presbytery , doth imply a Presbyterall and Ecclesiasticall Power in that State , and if so , the Magistrate may as well govern in that Church , as any Ruling Officer they have . 5. The present Presbytery in mystery , both over and under the Magistrate . They that are a Magistracy neither over nor under the Presbytery , tell me in what spheare or where rule they ? for over it , they are not , Commissioners they say are contrary to the word ; and under it , they are not , for their Presbytery is accountable as they say unto it , so as they who are so much in the dark with their Government , doe with Magistracy they know not what , and would place it they know not where . The Position being a safer way for the Magistrate then the Erastian , and how the Presbyteriall Brethren cannot justly exclude him from ruling with them , according to the present constitution both of the pretended Church and Presbytery . That the Magistrate or Parliament cannot be excluded from Government in this present Presbytery as the present Assembly would exclude them , because this Kingdom of England is not a Church in Gospel order , but a Kingdome of Beleevers in generall , and because their present Presbyters and Elders are no true Presbyters of Jesus Christ according to Gospel-order ; and till both this Nationall Church and Officers bee that very Kingdome of Christ , and those very Officers of Christ , the Magistrate may as lawfully , yea more lawfully rule then any other pretended Officer , Minister , or Elder amongst them ; for Magistrates have the whole Kingdome of the world allowed from God for their place of Government : And this Kingdom of England being but a Kingdom or world of Beleevers , not a Church , they may as they are powers of God rule amongst them ; Iesus Christ being only King and head in that Church or Kingdom which is more his own , and the Magistrates Kings for him in that Kingdom which is the world , or lesse his owne : so as the Presbyteriall Brethren cannot exclude the Civill power from governing with them , according to the unsound constitution of their Church , Ministers and Elders ; nor till they have proved the truth both of their very Church , Ministery , and Eldership ; for all Scripture proofes of Eldership and Presbytery is respective to the true Presbytery and Eldership ; according to truth , not to every pretended Presbytery and Eldership of the Nations ; so as till the very Constituting Principles of Presbytery be proved true , no Scripture either alledged for Presbytery belongs to them , nor any other by which they would exclude the Magistrate , as from the Church of Christ . Conclusion . These few things I have writ to draw forth the strength of others in a thing of this Nature , which is of as high concernment in the things of Gospel-order , as any point now abroad , for surely it is not a Vniversity , a●Cambridge or Oxford , a Pulpit and Black gowne or Cloak , makes one a true Minister of Iesus Christ , though these are the best things in the composition of some ; the Mystery of Iniquity hath deceived the world with a False and Artificiall unction for that true one of the Spirit ; and the Ministery hath been so cloathed with Art and Habit , that if the Apostles should live again , and preach in that plainnesse they came , they would be as despised ; for we wonder after the Wise , the Scribe , and the Disputer of this World . FINIS . Notes, typically marginal, from the original text Notes for div A93581e-280 See Ordin. Jun. 12. 1043. p. 4. 2 Pet. 1. 17. Notes for div A93581e-630 See their Humble Advice . See in their Humble Advice , &c. to the Parl. Manuscr . Pag. 4. See the Humble Advice , &c. of the Assembly , in Manu . See in their last Petition . Notes for div A93581e-3590 See Petition . 
A26693	----	A most familiar explanation of the Assemblies shorter catechism wherein their larger answers are broken into lesser parcels, thereby to let in the light by degrees into the minds of the learners : to which is added in the close, a most brief help for the necessary but much neglected duty of self-examination to be daily perused : and to this is subjoined a letter of Christian counsel to a destitute flock / by Jos. Allaine. Alleine, Joseph, 1634-1668. 1674 Approx. 204 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A26693 Wing A974 ESTC R25230 08801240 ocm 08801240 41878 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26693) Transcribed from: (Early English Books Online ; image set 41878) Images scanned from microfilm: (Early English books, 1641-1700 ; 1273:6) A most familiar explanation of the Assemblies shorter catechism wherein their larger answers are broken into lesser parcels, thereby to let in the light by degrees into the minds of the learners : to which is added in the close, a most brief help for the necessary but much neglected duty of self-examination to be daily perused : and to this is subjoined a letter of Christian counsel to a destitute flock / by Jos. Allaine. Alleine, Joseph, 1634-1668. Westminster Assembly (1643-1652). Shorter catechism. The last edition corrected and much amended. [5], 164, [11] p. Printed for Edw. Brewster, London : 1674. Reproduction of original in the British Library. 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Westminster Assembly (1643-1652). -- Shorter catechism. 2002-02 TCP Assigned for keying and markup 2002-02 Apex CoVantage Keyed and coded from ProQuest page images 2002-03 TCP Staff (Oxford) Sampled and proofread 2002-03 Judith Siefring Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion A Most Familiar EXPLANATION OF THE ASSEMBLIES Shorter Catechism . Wherein their Larger Answers are broken into Lesser Parcels , thereby to let in the light , by degrees , into the minds of the Learners . To which is added , in the close , a most brief help for the necessary , but much neglected duty of self-examination , to be daily perused . And to this is subjoined ; a Letter of Christian Counsel , to a destitute Flock . The last Edition Corrected and much amended . By JOS. ALLAINE , late Preacher of the Gospel at Taunton in Somerset-shire , a Lover of Truth and Peace . London , Printed for Edw. Brewster at the Crane in St. Pauls Church-yard . 1674. AN ADMONITION TO THE READERS . I Am not insensible , that this little tract may seem to many , as a thing born out of due time . But they that have their spiritual senses exercised , and have seen and tasted , how jejune , and lifeless , and insipid the more publick exercises of religion somewhere are ; will be easily convinced , that now they are called to double their diligence in family duties . And sith it is the great charge of Housholders ( a ) , to teach their Children , and their ( b ) , housholds after them , and to ( c ) catechize them in the way wherein they should go ( whereunto the present exigencies , do more than ordinarily oblige them ) it may not seem altogether unseasonable , to have added this plain and familiar help for their assistance . If therefore the earnest Calls of your suffering Ministers , the dreadful Charge of immortal souls , the strict Commands of your Maker and Judg , have engaged you in a resolution to set up this much neglected , but necessary and most beneficial exercise , let me advise you to take this plain method . First , let those under your charge learn the Answers in the Assemblies Catechism , Then ask them these little Questions drawn from thence , and if they are at a loss , shew them out of which part of the greater Answer , they should have made return to the lesser Question . And this would be the more effectual , if you did run over all a second time , that they might observe the force of every clause and word in the Answer out of the Assembly , before you pass to examine them further on . Do not put them upon learning the Scriptures , till they ean get through all the Chatechism , and then examine them , how they can prove such or such a clause in the answer , leaving the order that the Scriptures ly in . And as ever you desire to see the happy issue , of this most useful exercise . 1. Let it be done solemnly , and appoint stated times for the weekly performing it ; and if through necessity , or negligence , you should omit the season , watch for an opportunity speedily to do it , at least let it be done once the oftner the next week . 2. Set to every one his task , according to their several capacities , and be punctual in requiring it , and shew your selves as zealous for the doing of Gods work , as you are for your own . But let not the explicatory Questions and Answers be learnt without book by any , because this would be a needless burden , and they are in effect learnt already by them that can give an account of the Catechism it self . This I cannot omit , that it is my fervent desire , that not only the younger , but also the elder sort would become students of the Catechism , and ( if able ) commit it to memory . Beloved , would you know wherein you might rejoice the soul of your Minister , would you do me a pleasure and refresh me in my tribulations for your sakes ? why , herein you may do it . This would be no little pleasure to me , and ( I am sure ) no little profit to you . O the miserable defect of knowledg , even among Professors themselves , for want of humility and diligence to commit to memory the principles of religion ? There is a twofold knowledg ; Confused and Distinct ; The confused knowledg is only to know the quod sit , that there is such or such a thing : and here , too often , many Professors rest . The distinct knowledg is , to understand the quid sit , and to be able to give a description of any grace , priviledg , or the like , and the difference of it from any other ; and also the cur sit , or the ground or reason from the Scripture , why they do believe such or such a truth : and here men do ( generally ) unhappily fail . Beloved , my ambition is , that you should grow in grace , and the knowledg of our Lord Jesus Christ , that you should be clear and distinct in your knowledg , that there should not not be one among you , but should be able to give a good account of his faith from the Word of Truth . Verily , it is no small shame for men of years , under the Gospel ( especially for Professors , and this when we have yet such easie and excellent helps ) not to be able to prove the main point of our religion from the Scriptures , and to give a solid description of faith , repentance , justification , sanctification , effectual calling , and the like ; which will never be done to purpose , except they will learn a Catechism . If any think themselves above it , I fear it is from their pride and ignorance : for my part , I profess my self a learner . Well , will you learn with me ? why should you not stir up each other , and engage together , that you will set to this work ? O that I might but hear that you would so far gratifie the request of a Messenger of Christ , and his Embassador to you-ward . Quest. 1. WHat is the chief end of man ? Ans. Mans chief end is to glorifie God , and to enjoy him for ever . Q. Is mans chief end to seek himself ? A. No. Q. Is it to enjoy the profits and pleasures of this world ? A. No. Q. Is it to glorifie God , and enjoy him for ever ? A. Yes . Q. What do you mean by mans chief end ? A. That which God did chiefly intend , or aim at , in making man ; and which man is chiefly to intend . Q. What is mans chief duty ? A. To glorifie God. Q. What is mans chief happiness ? A. To enjoy God. Q. May a man have another subordinate , or less principal end , besides glorifying , and enjoying God ? A. Yes . Q. May a man make any thing else his ultimate , or principal end , besides glorifying and enjoying God ? A. No. Q. Is the glorifying , and enjoying of God , mans subordinate end , or else his ultimate , and chief end ? A. His chief end . Q. 2. What rule hath God given to direct us how we may glorifie and enjoy him ? A. The Word of God which is contained in the Scriptures ( of the Old and New Testament ) is the only rule to direct us how we may glorifie and enjoy him . Q. Hath God given any rule to direct us ? A. Yes , the Scriptures . Q. Whose Word is the Scriptures ? A. The Word of God. Q Where is the Word of God conteined ? A. In the Scriptures . Q How are the Scriptures divided ? A. Into the Old and New Testament . Q. Are not the Apocryphal Books Scripture , nor any other , but the Books of the Old and New Testament ? A. No. Q. What is the Word to be with reference unto us ? A. A Rule . Q. Is any other Rule sufficient for our direction ? A. No , this is the only Rule . Q. Can we receive sufficient directions from our own wisdom , or the light of nature , to come to glorifie , and enjoy God ? A. No. Q. Can we receive sufficient direction from Gods works of Creation , and Providence ? A. No. Q. Is the Scripture a sufficient Guide ? A. Yes . Q. In what do the Scriptures direct us ? H. How we may glorifie God , and enjoy him for ever . Q. Can we never learn then how to glorify God here , or to enjoy him hereafter , without the guidance , and directions of the Scriptures ? A. No. Q. 3. What do the Scriptures principally teach ? A. The Scriptures principally teach what man is to believe concerning God , and what God requires of man. Q. Doth the Scripture teach us all matters of Faith , or all that we are bound to believe ? A. Yes . Q. And all matters of practice , or what we are bound to do ? A. Yes . Q. Is not a Christian bound to believe any thing , as a point of Faith , but what is taught in the Scriptures ? A. No. Q Nor bound to do any thing , as necessary to Salvation , but what is taught in the Stirptures ? A No. Q. 4. What is God ? A. God is a Spirit , I finite , Eternal and Unchangeable , in his Being , Wisdom , Power , Holiness , Justice , Goodness and Truth . Q Is God a man like unto us ? A. No. Q. What kind of substance is he then ? A. A Spirit . Q. Is he a corporal , visible Substance ? A No. Q Is he a Spirit without body , or bodily parts ? A. Yes . Q. Is be an infinite , or finite Spirit ? A. An Infinite . Q. What do you mean by infinite ? A. Without bounds , or limits . Q. Is God an eternal Spirit ? A. Yes . Q. What is to be eternal ? A. To be from everlasting to everlasting , or without beginning , or end . Q Is God unchangeable ? A. Yes . Q. Is it proper to God only to be Infinite , Eternal , and Unchangeable ? A. Yes . Q. Are these then incommunicable attributes in God , ( viz. his Infiniteness , Eternity and unchangeableness ) and such as are not to be found in any Creature ? A. Yes . Q. What is God Infinite , Eternal , and Unchangeable in ? A. In his Being , Wisdom , Power , Holiness , Justice , Goodness and Truth . Q May a Creature be wise , holy , just , good and true ? A. Yes . Q. Are Wisdom , Power , Holiness , &c. proper to God only ? A. No. Q. Are these communicable attributes then ? A. Yes . Q. But are they in the same manner in the Creatures as in God ; A. No. Q. Is any Creature infinite , eternal , or unchangable in being , wisdom , power , &c. A. No. Q. Is God infinite in being ? A. Yes . Q. Doth he fill all things , and all places ? A. Yes . Q. But is he not besides his general and essential presence , which is equally every-where , by a special , and gracious presence amongst his people ? A. Yes . Q. And by a special manifestation of his presence in Heaven ? A. Yes . Q. Is God infinite in his Wisdom ? A. Yes . Q. Is there any thing that God is ignorant of ? A. No. Q. Doth he know our very hearts and thoughts ? A. Yes . Q. Is God infinite in power , or Almighty ? A. Yes . Q. Is nothing too hard for him ? A. No. Q. Is God infinite in holiness ? A. Yes . Q. Does he love , or allow of sin ? A. No. Q. Is God infinite in justice ? A. Yes . Q. Is there any thing unjust that God doth ? A. No. Q. Is he just in all his Decrees , Actions , and Dispensations ? A. Yes . Q. Is God Infinite , Eternal , and Unchangable in Goodness ? A. Yes . Q. Is he good in himself , and is all goodness from him ? A. Yes . Q. Is God infinite in his truth ? A. Yes . Q. Can he erre , or be deceived ? A. No. Q. And is God eternal and unchangable , as well as infinite , in his being , Wisdom , Power &c. A. Yes . Q. 5. Are there more Gods than one ? A. There is but one only , the living and true God. Q. Is there a God ? A. Yes . Q. Are there many false Gods ? A. Yes . Q Were not the Heathen-idols Gods ? A. No. Q. Is there but only one true God ? A. No. Q. And is he the living God ? A. Yes . Q. 6. How many persons are there in the God-head ? A. There are three persons in the Godhead , the Father , the Son , and the Holy Ghost ; and these three are one God , the same in substance , equal in power and glory . Q Are there many persons in the Godhead ? A. Yes . Q. How many ? A. Three . Q. Do all these three persons subsist in the same essence , or God-head ? A. Yes . Q. Are there three God-heads ? A. No. Q. Which of these three persons was made man for us , and became our Redeemer ? A. The Son. Q. Is the Son God as well as the Father ? A. Yes . Q. Is the Holy Ghost God ? A. Yes . Q. Are there three Gods then ? A. No but one , and the same . Q. What are these the same in , in personal properties ? A. No. Q. In what then ? A. In substance , or essence . Q. Is one of these persons greater than the other ? A. No. Q. Are they equal ? A. Yes . Q. What are they equal in ? A. In power , and glory . Q. 8. What are the decrees of God ? A. The decrees of God are his eternal purpose according to the counsel of his Will , whereby , for his own glory , he hath fore-ordained whatsoever comes to pass . Q. What hath God fore-ordained in his Decrees ? A. Whatsoever comes to pass . Q. Doth nothing come to pass , but what , and when , and how God hath fore ordained in his Decrees ? A. No. Q. To what end hath God fore-ordained whatsoever comes to pass ? A. For his own glory . Q. Doth nothing come to pass but God intends his glory by it ? A. No. Q. Of what date is the purpose of Gods Decree ? A. It is eternal . Q. What did God take up his Decrees for , was he moved thereto by his creatures , or by any thing in or with him ? A. No. Q. Did he Decree all things meerly according to the counsel of his Will ? A. Yes . Q. How doth God execute his decrees ? A. God executeh his decrees in the works of Creation and Providence . Q. How manifold are the works of God ? A. Twofold , of Creation and Providence . Q. Are the works of Creation , and Providence , the execution of his eternal Decrees ? A. Yes . Q. Doth God do nothing in the works of Creation , and Providence , but what he from eternity decreed ? A. No. Q. 9. What is the work of Creation ? A. The work of Creation is Gods making all things of nothing , by the Word of his Power , in the space of six days , and all very good . Q. Whose work is the work of Creation ? A. Gods. Q. What is it to create ? A. To make of nothing . Q. Can none create , or make a thing of nothing , but God ? A. No. Q. What did God make in the Creation ? A. All things . Q. Of what did he make them ? A. Of nothing . Q. By what did he make them ? A. By the Word of his Power . Q. In what time did he make them ? A. In the space of six days . Q. Of what quality did he make them ? A. All very good . Q. 10. How did God create man ? A. God created man male and female after his own Image , in knowledge , right●ousness , and holiness , with dominion over the Creatures . Q. Who created man ? A. God. Q. Of what kind did he create him ? A. Male , and Female . Q. What mean you by Male , and Female ? A. Man , and Woman . Q. After what image or likeness did he create them ? A. After his own image . Q. Wherein did the image of God on man c●n●●t ? A. In Knowledge , Righteousness and Holiness , and Dominion over the Creatures . Q. Which was the internal part of Gods image ? A. Knowledge , Righteousness , and Holiness . Q. Which the external ? A. Dominion over the Creatures . Q. Did God make man in a state of sin , or holy , and righteous ? A. Holy , and righteous . Q. 11. What are Gods works of Providence ? A. Gods Works of providence are his most holy , wise , and powerful preserving , and governing all his Creatures , and all their actions . Q. Is there a Providence ? A. Yes . Q. Which are the parts of Gods Providence ? A. Preserving , and Governing all things . Q. What things doth God preserve , and govern in his Providence ? A. All his Creatures . Q. What even the least , yea and the worst , and the most casual ? A. Yes . Q. Is there nothing then but Gods Providence doth reach to it ? A. No. Q. In what doth God preserve and govern all his Creatures ? A. In all their actions . Q. Is there any thing that doth need his preservation ? A. No. Q. Is there any thing that is not under his government ? A. No. Q. After what manner doth God preserve and govern all his Creatures ? A. Holily , powerfully , wisely . Q. Is there wisdom in all Gods Providences ? A. Yes . Q. Is there no sin nor unrighteousness in Gods Providences ? A. No. Q. 12. What special Act of Providence did God exercise towards man in the estate wherein he was created ? A. When God created man , he entred into a Covenant of life with him , upon condition of perfect obedience : forbidding him to eat of the tree of knowledg of good and evil , upon pain of death . Q. When God created man , what did he do with him ? A. He entered into a Covenant with him . Q. Into what Covenant ? A. A Covenant of life . Q. Why do you call it a Covenant of life ? A. Because in this Covenant God promised eternal life . Q. How many Covenants hath God made with man ? A. Two , the Covenant of works , and the Covenant of grace . Q. Which of these was the Covenant , which God entered into first with man , when he was created ? A. The Covenant of works . Q. Did God promise life to man upon any condition on his part ? A. Yes . Q. What was the condition of this Covenant ? A. Works , or obedience . Q. Why was the first Covenant called a Covenant of works ? A. Because works or obedience , was the alone condition of this Covenant . Q. What special command did God give to man , for the tryal of his obedience ? A. He forbad him to eat of the tree of Knowledge , of good , and evil . Q. Why was the forbidden tree , called the tree of Knowledge , of good , and evil . A. Because thereby man came to know good , and evil ; good by the loss of it , and evil by the feeling of it . Q. Under what penalty did God forbid him to eat ? A. Upon pain of death . Q. 13. Did our first Parents continue in the state wherein they were created ? A. Our first Parents , being left to the freedom of their own will , fell from the estate wherein they were created , by sinning against God. Q. Did our first Parents fall ? A. Yes . Q. From what did they fall ? A. From the estate wherein they were created . Q What estate was that ? A. A Holy , and happy estate . Q What did they fall by ? A. By sinning against God. Q. Who fell from the estate wherein they were created ? A. Our first Parents . Q. What were they forced to sin ? A. No. Q. Was it by the voluntary abuse of their own free wil● ? A. Yes . Q. Had man free willi nthe state of innocency , till he sinned it away ? A. Yes . Q. Were not our first Parents confirmed in the state of innocency ? A. No. Q. 14. What is Sin ? A. Sin is any want of conformity unto , or transgression of the Law of God. Q. What is the Rule which sin is an offence against ? A. The Law of God. Q. What is meant by the Law of God ? A. The whole word of God Ps. 119. 7. Q. How many ways may we offend against the Law of God ? A. By coming short of it , or transgressing against it . Q. Is any want of Conformity to the Law , or coming short of it , a sin ? A. Yes . Q. Is any transgressing of it a sin ? A. Yes . Q. What is it to transgress the Law ? A. To pass the bounds that the Law sets . Q. What do you mean by Conformity to the Law ? A. Agreeableness , or suitableness to it . Q Is any want of agreeableness to the Law a sin ? A. Yes . Q. What ? if we come short of it in the least ? A. Yes . Q Doth want of Conformity to the Law , take in original sin , and sins of omission ; and transgressing of the Law , sins of commission ? A. Yes . Q. Is nothing sin , but what is against Gods Law ? A. No. Q. Is the Law the Rule then by which we may know what is duty , and what is sin ? A. Yes . Q. 15. What was the Sin whereby our First Parents fell from the Estate wherein they were Created ? A. The sin whereby our first Parents fell from the state wherein they were created , was their eating the forbidden fruit . Q. What did our first Parents fall by ? A. By sin . Q. By what sin ? A. Eating the forbidden fruit . Q. 16. Did all Mankind fall in Adams first transgression ? A. The Covenant being made with Adam not only for himself , but for his posterity , all mankind descending from him by ordinary generation , sinned in him , and fell with him in his first transgression . Q. Who sinned with Adam , and fell with him ? A. All mankind . Q. What did Christ sin in him , and fall with him ? A. No , but only all mankind that descended from him , by ordinary generation ? Q. Who of all mankind had an extraordinary generation ? A. Jesus Christ. Q. In what transgression of Adam did all mankind sin in him , and fall with him ? A. In the first transgression . Q. Did they sin in him in all the transgressions that ever he committed ? A. No. Q. With whom was the Covenant made ? A. With Adam . Q. Was it made with him for himself ? A. Yes . Q. For himself only ? A. No. Q. For whom was it made with him besides himself ? A. For all his posterity . Q. Is this the reason , why all mankind sinned in Adam , and fell with him , because the Covenant was made with him , not only for himself , but for all his posterity ? A. Yes . Q. 17. Into what estate did the fall bring Mankind ? A. The fall brought mankind into an estate of sin and misery . Q. What brought mankind into the estate of sin and misery . A. The fall . Q. Whom did it bring into an estate of sin and misery ? A. All mankind . Q. Is all mankind by nature in a state of sin ? A. Yes . Q. Is any man without sin ? A. No. Q. Is misery the consequence of sin ? A. Yes . Q. 18. Wherein consists the sinfulness of that estate whereinto man fell ? A. The sinfulness of that estate whereinto a man fell , consists in the guilt of Adams first sin , the want of Original righteousness , and the corruption of his whole nature , which is commonly called Original sin , together with all actual transgressions which proceed from it . Q. Doth the sinfulness of man consist in the guilt of Original sin ? A. Yes . Q. And in the guilt of actual transgressions , which proceed from these ? A. Yes . Q. How many sorts of sin be there then in which the sinfulness of that estate , into which man fell , doth consist ? A. Two , Original , and Actual . Q. Wherein consists Original sin ? A. In three things , as 1. The guilt of Adams first sin . 2. The want of Original righteousness . 3. The corruption of the whole nature . Q. What is guilt ? A. A binding over to punishment . Q. Are we guilty of Adams sin ? A. Yes . Q. Of what sin of Adams ? A. Of his first sin . Q. Is the guilt of Adams first sin , part of Original sin ? A. Yes . Q. What do you mean by Original righteousness ? A. That holiness , and righteousness , that m●n was at first created in . Q. Is man born with the Image of God upon him , in holiness , and righteousness ? A. No. Q. Doth he want then that first righteousness in which he was created ? A. Yes . Q. Is mans nature corrupted ? A. Yes . Q. How much of his nature ? A. His whole nature . Q What is he all over defiled , and corrupted in every part , and in every faculty of soul , and body ? A. Yes . Q. By what is man so universally corrupted ? A. By Original sin . Q. What is the guilt of Adams first sin , want of Original righteousness , and corruption of mans whole nature , commonly called ? A. Original sin . Q. Why is it called Original sin ? A. Because it is the sin that we have from our very birth , and Original , or the beginning of our being . Q. Is man guilty of actual sin besides his Original ? A. Yes . Q. What is actual sin ? A. That which proceeds from Original . Q. Do all actual transgressions , or sins of our lives , proceed from Original , or that of our natures ? A. Yes . Q. 19. What is the misery of that estate whereinto man fell ? A. The misery of that estate whereinto man fell is , that all mankind by their fall , lost communion with God , are under his wrath and curse , and so made liable to all miseries in this life , to death it self , and to the pains of Hell for ever . Q. What hath man lost ? A. Communion with God. Q. What do you mean by communion with God ? A. Fellowship , and Friendship with God. Q. Is this lost by the fall ? A. Yes . Q. Doth part of mans misery by his fall consist in his loss ? A. Yes . Q. What is man brought under by the fall ? A. Under Gods wrath , and curse . Q. Is man in the favour of God since the fall ? A. No. Q. Is there an enmity bred between God and man by the fall ? A. Yes . Q. What is the fruit of Gods wrath upon man ? A. His curse . Q. Is man since the fall under the blessing of God ? A. No. Q. What are the parts of this curse ? A. All misery in this life , death it self , and the pains of Hell for ever . Q. What is man made liable to in his life-time by the fall ? A. All miseries of this life . Q. What is he liable to at the end of this life ? A. Death it self . Q. Doth mans misery end with his life ? A. No. Q. What is he made liable unto after this life ? A. The pains of Hell. Q. How long ? A. For ever . Q. What are all the miseries of this life , and the pains of death , and Hell , the fruit of the fall ? A. Yes . Q. What is it that hath brought us to lose communion with God , to be under his wrath and curse ? &c. A. The fall . Q. whom hath the fall brought into this miserable condition ? A. All mankind . Q. 20. Did God leave all Mankind to persih in the state of sin and misery ? A. God having out of his meer good pleasure from all eternity , elected some to everlasting life , did enter into a Covenant of grace , to deliver them out of the estate of sin and misery , and to bring them into an estate of salvation by a Redeemer . Q. Must all mankind unavoidably perish in their sins , and misery ? A. No. Q. Doth he save all from their sins , and misery ? A. No. Q. Whom doth he save ? A. Only the Elect. Q. What do you mean by the Elect ? A. those whom God hath chosen to everlasting life . Q. Hath God elected any ? A. Yes . Q. Hath God elected all ? A. No , but only some . Q. What hath God chosen or elected them unto ? A. To everlasting life . Q. What was the reason of Gods chusing , or electing them ? A. His meer good pleasure . Q. Was it for no desert of theirs that they were chosen ? A. No. Q. When did God chuse , or elect them ? A. From all eternity . Q. What did God do for his Elect , to accomplish his decree touching their salvation ? A. He entered into Covenant with them . Q. What Covenant did God establish with the Elect , to bring about their salvation ? A. The Covenant of Grace . Q. Could not the salvation of the Elect be brought about by the Covenant of Works ? A. No. Q. What did God make a new Covenant then ? A. Yes . Q. Why is it called the Covenant of grace ? A. Because in this Covenant , God doth most especially manifest his free , and undeserved grace or favour . Q. What doth God promise to deliver the Elect out of in the Covenant of grace ? A. Out of the estate of sin and misery . Q. What doth God promise to bring them into , in the Covenant of grace ? A. Into a state of salvation . Q. How doth he promise to do this ? A. By a Redeemer . Q. Doth the Covenant of grace find the Elect in a state of sin and misery ? A. Yes . Q And doth it put them into a state of salvation ? A. Yes . Q. 21. Who is the Redeemer of the Elect ? A. The only Redeemer of Gods Elect , is the Lord Jesus Christ , who being the eternal Son of God , became Man , and so was , and continueth to be God and Man in two distinct natures , and one Person for ever . Q. What is the name of our Redeemer ? A. Jesus Christ. Q. Why is he called Jesus ? A. Because he is a Saviour . Q. Why Christ ? A. Because he is anointed to the Offices of a Prophet , Priest and King , which persons were usually anointed under the Law. Q. What Relation doth Christ stand in to us ? A. He is our Redeemer . Q. What is it to Redeem ? A. By price , or power to save any from bondage , or misery . Q. Did Christ thus Redeem us ? A. Yes . Q. Who is Christ the Redeemer of ? A. Of Gods Elect. Q. Whose Son was Christ ? A. The Son of God. Q. What kind of Son ? A. His Eternal Son. Q. Are there any other Sons of God besides Christ ? A. Yes . Q. Is there any other Eternal Son ? A. No. Q. Is the Son of God Eternal , in respect of his manhood , or only in respect of his Godhead ? A. In respect of his Godhead . Q. What did the Eternal Son of God beco methat he might be our Redeemer ? A. He became man. Q. Was Christ God , or Man ? A. Both God , and Man. Q. How many natures be there in Christ ? A. Two , his Godhead , and his manhood . Q. Was Christ God , and man here upon the Earth ? A. Yes . Q. Doth he continue to be man , as well as God , now he is in Heaven ? A. Yes . Q. Are there two distinct Persons in Christ ? No. Q. Are there two distinct natures in Christ ? A. Yes . Q. Are not these two natures in Christ confounded , nor compounded ? A. No , they are distinct . Q. How long doth Christ continue God , and man in two distinct natures , and one person ? A : For ever . Q. 22. How did Christ , being the Son of God , become man ? A. Christ the Son of God became man , by taking to himself a true body , and a reasonable soul , being conceived by the power of the Holy Ghost , in the womb of the Virgin Mary , and born of her , yet without sin . Q. What did Christ take to himself ; when he became man ? A. A true body , and reasonable soul. Q. Are these the necessary parts of a true man ? A. Yes . Q. Did Christ take to himself a Phantastical body , i.e. only the shape and appearance of a body ? A. No , a true body . Q. Did Christs Divine nature enliven , and actuate his body in stead of a soul ? A. No. Q. Had Christ a reasonable soul , such as men have , as well as a true body ? A. Yes . Q. Was he conceived in an ordinary way as others be ? A. No. Q How was he conceived then ? A. By the power of the Holy Ghost . Q. In whose womb ? A. In the womb of the Virgin Mary . Q. Was he made of her substance , and born of her ? A. Yes . Q. Was he born in sin as others be , or without sin ? A. Without sin . Q. 23. What Offices doth Christ execute as our Redeemer ? A. Christ as our Redeemer , executeth the Offices of a Prophet , of a Priest , and of a King , both in his estate of humiliation and exaltation . Q. Doth Christ carry on the work of our Redemption , in the execution , or discharge of his several Offices ? A. Yes . Q. How many are the Offices of Christ ? A. Three , viz. of a Prophet , of a Priest , and of a King. Q. How manifold was the state of Christ ? A. Twofold , of humiliation , and exaltation . Q. Which estate was Christ in here upon the Earth ? A. The estate of humiliation . Q. What estate is Christ now in in Heaven ? A. The estate of exaltation . Q. In which of these estates doth Christ execute , or carry on these Offices of a Prophet , Priest , and King ? A. In both . Q. Did Christ ex●cute these Offices , when he was here upon Earth ? A. Yes . Q. Doth he cease to execute them now he is in Heaven ? A. No. Q. 24. How doth Christ execute the office of a Prophet ? A. Christ executeth the Office of a Prophet , in revealing to us by his Word and Spirit the will of God for our salvation . Q. Who doth execute for us the Office of a Prophet ? A. Christ. Q. What doth Christ reveal to us as a Prophet ? A. The will of God : Q. What doe you mean by revealing ? A. Making known to us . Q. For what end doth Christ reveal the will of God to us ? A. For our Salvation . Q. By what means doth he reveal the will of God to us ? A , By his Word , and Spirit . Q. Is his Word the outward means ? A. Yes . Q. Is the Spirit the inward means ? A. Yes . Q. Is the word alone sufficient without the help of the Spirit , to make a saving discovery of the will of God unto us ? A. No. Q. May we expect that the Spirit will discover to us the Will of God without the Word ? A. No. Q. What , must the VVord and Spirit go together then ? A. Yes . Q. Is there any thing necessary to our Salvation that Christ hath not revealed , or made known to us ? A. No. Q. To which of Christs Offices doth it belong to reveal , or make known to us the will of God ? A. To his prophetical Office. Q. 25. How doth Christ execute the Office of a Priest ? A. Christ executeth the Office of a Priest in his once offering up of himself a sacrifice to satisfie divine Justice , and reconcile us to God , and in making continual intercession for us . Q. Who doth execute for us the Office of a Priest ? A. Christ. Q. Is Christ our only High Priest ? A. Yes . Q. What be the parts of Christs Priestly Office ? A. They are two , viz. His offering himself a sacrifice , and his making intercession . Q. What did he offer up as a Priest to God ? A. Himself . Q. In what way did he offer up himself ? A. As a Sacrifice . Q. Was he offered up by some other against his own will. A. No. Q. Did he of his own accord offer up himself ? A. Yes . Q. What , was Christs body and soul the sacrifice that was offered up ? A. Yes . Q. Was the Cross the altar on which he offered himself a sacrifice ? A. No. Q. Was his Divine nature the altar that sanctified the gift of the Humane nature , and made it an acceptable Sacrifice for the end for which it was offered ? A. Yes . Q. How often did Christ offer up himself a sacrifice ? A. Only once . Q. Is he to be offered up no more ? A. No. Q. Was his sacrifice , and oblation finished at his death ? A. Yes . Q. To what end did Christ offer up himself a sacrifice ? A. To satisfie Divine Justice . Q. And for what else ? A. To reconcile us to God. Q. What do you mean by Divine Justice ? A. The Justice of God. Q. What do you mean by reconciling us to God ? A. Making God and us Friends . Q. Is Christs once offering up of himself , sufficient for these ends ? viz. to satisfie Gods Justice and make God and us Friends ? A. Yes . Q. What doth Christ do for us as a Priest , besides his offering up himself as a sacrifice ? A. He maketh intercession for us . Q. What do you mean by Christs making intercession for us ? A. His praying , and making request to God for us . Q. Is Christs intercession part of his Priestly office , as well as his oblation , or offering up himself a sacrifice ? A. Yes . Q. Did Christ interceed for us on earth ? A. Yes . Q. Doth be continue to make intercession for us now he is in Heaven ? A. Yes . Q. Doth he interceed for us , by presenting his sacrifice , and merits for us before his Father ? A. Yes . Q. And by presenting his will before his Father for us ? A. Yes . Q. Doth he not pray for us vocally then ? A. No. Q. But vertually ? A. Yes . Q. Hath he finished his intercession , together with his sacrifice ? A. No. Q. To which of Christs offices doth it belong to offer sacrifices , and make intercession for us ? A. To his priestly office . Q. 26. How doth Christ execute the office of a King ? A. Christ executeth the office of a King , in subduing us to himself , in ruling and defending us , and restraining and conquering all his and our enemies . Q. Who is the King of the Church ? A. Christ. Q. Doth Christ execute his Kingly office towards his people ? A. Yes . Q. And towards his enemies ? A. Yes . Q. How towards his people ? A. First in subduing them to himself , and then in ruling , and defending them . Q. Do we submit to Christ of our own accord ? A. No. Q. Are we by nature enemies to him ? A. Yes . Q. Is he fain to subdue us by his Kingly power , before we become his peculiar people ? A. Yes . Q. To whom doth Christ subdue us ? A. To himself . Q. Are all true believers then Christs subjects , and he their King ? A. Yes . Q. And is the Church Christs Kingdome in an especial manner ? A. Yes . Q. Doth Christ leave us to our own care after he hath once subdued us ? A. No. Q. Doth he rule , and govern his people as a King doth his subjects ? A. Yes . Q. Doth he rule them by his Laws , and Spirit , and Officers , and Discipline ? A. Yes . Q. Doth it then belong to Christs Kingly Office , to ordain Laws , wake Officers , and appoint the use of censures for his Church ? A. Yes . Q. What doth Christ do as a King with reference to his enemies ? A. Restrain them , and conquer them . Q. Are his enemies ours , and ours his ? A. Yes . Q. Whom of our enemies doth Christ restrain and conquer ? A. All. Q. What Sin , Satan , Death , wicked men , the world , and all ? A. Yes . Q. Will he suffer his , and our enemies to do what they list with us ? A. No , he will restrain them . Q. Will he leave us to shift for our selves ? A. No. Q. Will he suffer any of our enemies finally to prevail against us ? A. No. Q. Will he conquer them all at last ? A. Yes . Q. To which of Christs Offices doth it belong to subdue , and govern us , and to restrain , and conquer our enemies ? A. To his Kingly Office. Q. 27. Wherein consists Christs Humiliaiion ? A. Christs Humiliation consists in his being Born , and that in a low Condition , made under the Law , undergoing the miseries of this Life , the Wrath of God , and the cursed Death of the Cross , in being Buried , and continuing under the Power of Death for a time . Q. Wherein be the four steps of Christs Humiliation ? A. In his Birth , Life , Death , and after Death . Q. What was the first step of Christs Humiliation : A. His being Born. Q. In what condition was he Born ? A. In a low condition . Q. Under what was Christ made ? A. Under the Law. Q. Was this part of Christs Humiliation , to be born , and that in a low condition too , and made under the Law ? A. Yes . Q. What did Christ undergo in the course of his life ? A. The Miseries of this life . Q. And was this another step of his Humiliation ? A. Yes . Q. And what did he undergo in the close of his life ? A. The wrath of God , and cursed death of the Cross. Q. Did Christ die an ordinary , natural death ? A. No. Q. What kind of death did he die ? A. The death of the Cross. Q. What death was that ? A. A cursed death . Q. Was it not a most shameful , and painful death withal ? A. Yes . Q : And did Gods Wrath as well as his curse light upon Christ at his death ? A. Yes . Q. And was his suffering of death another step of his Humiliation ? A. Yes . Q. How was Christ humbled after death ? A. In his being buried , and remaining under the power of death . Q. Did Christ immediately rise again ? A. No. Q. For how long did he remain under the power of Death ? A. For a time . Q. Not for ever ? A. No. Q. 28. Wherein consists Christs Exaltation ? A. Christs Exaltation consists in his rising again from the dead on the third day , in ascending up into heaven , in sitting at the right hand of God the Father , and in coming to judge the World at the last day . Q : Which be the four steps of Christs Exaltation ? A. His Resurrection , Ascension , Session at the Right hand of God , and coming to Judgement . Q. Did Christ rise again ? A. Yes . Q. Whence did he arise ? A. From the Dead . Q. When did he arise ? A. On the third day . Q. Whither did he ascend ? A. Up into Heaven . Q. Where doth he sit ? A. At the Right hand of God the Father . Q. What mean you by sitting at Gods Right hand ? A. His being exalted to chief honour , power , and favour with God : as Princes do set them whom they highly love , and favour at their right hand , as I Kings 2. 19. Q. Shall be come again ? A. Yes . Q. To what end ? A. To judge the World. Q Who shall be the Judge at the last judgement ? A. Christ. Q. Whom shall be judge ? A. The World. Q. When shall be judge them ? A. At the last day . Q. Was Christ exalted at his Resurrection , Ascension , and Session at Gods Right hand ? A. Yes . Q. And shall he be farther exalted in his coming to judgement ? A. Yes . Q. Is Christs Divine nature capable of a real Exaltation ? A. No. Q. Was that exalted onely declaratively ? A. Yes . Q. Was his humane Nature exalted not only declaratively , but really ? A. Yes . Q. 29. How are we made partakers of the Redemption purchased by Christ ? A. We are made partakers of the Redemption purchased by Christ , by the effectual application of it to us , by his holy Spirit . Q. By whom is Redemption purchased ? A. By Christ. Q. By whom is Redemption applied ? A. By his Holy Spirit . Q. What do you mean by the applying Redemption to us ? A. Making it ours . Q. Must there be a work of the Spirit then in us , without which Christs work for us cannot be available , or made ours ? A. Yes . Q. Can we no other way be made partakers of Christs Redemption , but by the Spirits application ? A. No. Q. What kind of applications is that which the Spirit makes ? A. An effectual application . Q. Cannot the Minister do it effectually , without the Spirit ? A. No. Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ ? A. The Spirit applieth to us the Redemption purchased by Christ by working faith in us , and thereby uniting us to Christ in our effectual calling . Q. What doth the Spirit work in us in order to the applying of Christs Redemption to us ? A. He works Faith in us . Q. Can we believe of our selves ? A. No. Q. Will not the word of it self work faith in us without the Spirit ? A. No. Q. No● the Spirit ordinarily without the Word ? A. No. Q. What doth the Spirit do for us by Faith ? A. He doth thereby unite us to Christ. Q. Are believers then united to Christ ? A. Yes . Q. By whom ? A. By the Spirit . Q. By what ? A. By Faith. Q. When is it that the Spirit works faith in us , and by faith unites us unto Christ ? A. In our effectual Calling . Q. 31. What is Effectual Calling ? A. Effectual Calling is the work of Gods Spirit , whereby , convincing us of our sin and misery , inlightning our minds in the knowledge of Christ , and renewing our wills , he doth perswade and enable us to embrace Jesus Christ , freely offered to us in the Gospel . Q. What kind of calling is it that is here described , a common , external , and ineffectual calling ? A. No. Q. A saving , internal , and effectual calling ? A. Yes . Q. May men be externally called by the ministry of the Word , and yet not effectually , and savingly called ? A. Yes . Q. Whose work is effectual calling ? A. The work of Gods Spirit . Q Is effectual vocation then the proper work of the Spirit , as our Redemption is the proper work of Christ ? A. Yes . Q. What is the first thing the Spirit doth for men in effectual calling ? A. He doth convince them . Q. What doth he convince them of ? A. Of their sin , and misery . Q. What do you mean by convincing them of their sin , and misery ? A. Making them feeling to know what a sinful , miserable , and undone condition they are in . Q. Are none effectually called but they that have been some way or other convinced of their sin , and misery ? A. No. Q. What doth the Spirit do for the Elect , after he hath shewed them soundly their sin , and misery ? A. He doth farther enlighten their minds . Q. Have all that be effectually called their minds enlightened with saving knowledge ? A. Yes . Q. Is gross ignorance then a certain sign of one that remains uncalled , and unconverted ? A. Yes . Q. To the knowledge of whom doth the Spirit lead the convinced sinner ? A. To the Knowledg of Christ. Q. Is it sufficient to our effectual calling to have our minds enlightened and changed from ignorance to knowledg ? A. No. Q. Must there be a change upon our wills too ? A. Yes . Q. What then doth the Spirit do farther for the sinner when he hath enlightened his mind ? A. He doth renew his Will. Q. Do the Wills of men remain unchanged , when they are effectually called ? A. No. Q. Are there new inclinations then in the Wills of those that are effectually called , that they love the good that they hated before , and bate the evil that they loved before ? A. Yes . Q. Why doth the Spirit convince us of our Sins , enlighten our Minds , and renew our Wills ? A. That he may perswade and enable us to embrace Jesus Christ. Q. Doth he no more then perswade our Wills ? A. He doth also enable us . Q. Are not we able of our selves to embrace Christ though he be offered to us ? A. No. Q. Are we as unwilling , as unable to embrace Jesus Christ ? A. Yes . Q. Who is it that perswadeth us , and enableth us , and makes us willing ? A. The Spirit . Q. Doth the upshot of our effectual calling consist in answering Christ's call , and embracing him ? A. Yes . Q. Is Christ offered to us sinners then ? A. Yes . Q. Where ? A. In the Gospel . Q. How is Christ offered to them ? A. Freely . Q. 32. What benefits do they that are effectually called partake of in this life ? A. They that are effectually called do in this life partake of justification , Adoption , Sanctification , and the several benefits which in this life do either accompany or flow from them . Q. What do you mean by Justification ? A. Making of us righteous , or guil tless . Q. What by Adoption ? A. A making of us Children . Q. What by Sanctification ? A. Making us holy . Q. Who are they that partake of Justification , Adoption , and Sanctification ? A. All they that are effectually called . Q. Are no others justified , sanctified , and adopted , but only they that are effectually called ? A. No. Q. When do they partake of these benfits of Justification , Adoption , and Sanctification ? A. In this life . Q. And do they partake of any other benefits ? A. Yes . The benefits that do accompany , or flow from Justification , Adoption and Sanctification . Q. 33. What is Justification ? A. Justification is an act of Gods free grace , wherein he pardoneth all our sins , and accepteth us as righteous in his sight , only for the righteousness of Christ imputed to us , and received by faith alone . Q. Whose act is Justication ? A. Gods. Q : Is it because of something in us moving him thereunto that he doth justifie us ? A. No. Q What is the moving cause then of our Justification ? A. Gods free Grace . Q. What doth God do for us in Justifying us ? A. Pardon our sins . Q. What sins ? A. All our sins . Q. What else doth he do for us in Justifying us ? A. Accepts as righteous Q. How ? in the sight of men , or of God ? A. In the sight of God. Q. Doth then the justification of a sinner lie in Gods pardoning of his sin , and accepting of his person as righteous ? A. Yes . Q. For what is it that God doth pardon and accept us as Righteous ? A. For the righteousness of Christ : Q. Is it not for some merits , or satisfaction of ours , in part at least , that God doth pardon our sins , and accept us righteous ? A. No , But [ only ] for the Righteousness of Christ. Q. What is necessary on Gods part for making this righteousness of his , ours ? A. His imputing it to us . Q. What do you mean by his imputing righteousness to us ? A. His accounting it ours . Q. What is necessary on our part to the making of this righteousnesse of Christ ours ? A. Our receiving it . Q. How is this righteousness received by us ? A. By Faith. Q. Are we not justified by our works then ? A. No. Q. But by Faith alone ? A. Yes . Q. How and why by Faith alone ? A. As that grace which alone receiveth the righteousness of Christ. Q. 34. What is Adoption ? A. Adoption is an act of Gods free grace , whereby we are received into the number , and have a right to all the priviledges of the sons of God. Q. Whose act is adoption ? A. Gods. Q. What doth move him to adopt us ? any desert of ours ? A. No. Q. What then ? A. His free gree . Q. Are we not by nature children of God. A. No : but children of wrath . Q. What doth God do for us in Adoption ? A. Receive us into the number of children , and give us a right to all the priviledges of children . Q. Are there any special priviledges belonging to Gods children ? A. Yes . Q. And have we a right to all those by adoption ? A. Yes . Q. 33. What is Sanctification ? A. Sanctification is the work of Gods free grace ? whereby we are renewed in the whole man after the Image of God , and are enabled more and more to die unto sin , and live unto righteousness . Q. Are we able to renew or satisfie our selves ? A. No. Q. Whose work is it then to sanctifie us ? A. The work of the Spirit . Q. Can none but he sauctifie us ? A. No. Q. Can we merit , or deserve it at his hands , that he should do it for us ? A. No. Q. What doth move him then to sanctifie us ? A. Free grace . Q. What do you mean by Gods free grace ? A. His free and undeserved favour . Q. What is done for us in Sanctification ? A. We are renewed . Q. Wherein are we renewed by Sanctification ? A. In the whole Man. Q. Is it enough to be renewed in some part ? A. No. Q. Must it be a total and universal renovation then ? A. Yes . Q. After what Image , or pattern are we renewed in Sanctification ? A. After the Image of God. Q. What is it it to be made new after the Image of God ? A. To be made like to him in knowledg , righteousness , and holiness . Q. Is none truly sanctified , but he that is quite changed and become a new man ? A. No. Q. You have described the habit of Sanctisication , which lies in being renewed in the whole man after the Image of God : Wherein stands the exercise of Sanctification ? A. In dying to sin , and living to righteousness . Q. Do those that are truly sanctified live in their sins ? A. No. Q. Do all that are truly sanctified , mortifie their sins , or die to them ? A. Yes . Q. Is Mortification , or dying to sin , a necessary part of Sanctification ? A. Yes . Q. What is it to live unto righteousness ? A. As living Trees to bring forth the fruits of righteousness , or good works . Q. Do all they that are truly sanctified not only abstain from , and mortifie sin ; but also bring forth the fruits of righteousness or good works ? A. Yes . Q. Is Vivification or living to righteousness , a necessary part of the exerc se of Sanctification ? A. Yes . Q. Are we perfectly sanctified or renewed at once ? A. No. Q. Are we by degrees then more and more enabled to die unto sin by Sanctification , and live unto Righteousness ? A. Yes . Q. 35. What are the benefits which in this life do accompany or flow from Justification , Adoption , and Sanctification ? A. The benefits which in this life do accompanyy or flow from Justification , Adoption , and Sanctification , are assurance of Gods love , peace of conscience , joy in the Holy Ghost , encrease of grace , and perseverance therein to the end . Q. Are there any benefits which flow from justification , adoption , and sanctification ? A. Yes . Q. How many are they ? A. Five , viz. 1. Assurance of Gods love . 2. Peace of Conscience . 3. Joy in the holy Ghost . 4. Increase of grace . 5. Perseverance therein to the end . Q. Whence doth assurance of Gods love , peace of Conscience , joy in the holy Ghost , &c. flow ? A. From our Justification , Adoption , and Sanctification . Q. What can none have assurance of Gods love , nor true peace , or joy , but they that are truly justified and sanctified ? A. No. Q. What is it a false peace and comfort then that men have while they remain unsanctified ? A. Yes . Q When do these benefits flow from Justification , Adoption ond Sanctification ? A. In this life . Q. May one that is truly justified and sanctified have assurance of Gods love in this life ? A. Yes . Q. And from thence peace of Conscience , and joy in the holy Ghost also ? A. Yes . Q. Which of these benefits do flow from the sense and sight of our Justification , Adoption , and Sanctification ? A. Assurance of Gods love , peace of conscience , and joy in the holy Ghost . Q. Which of them do flow from the being of Justification , Adoption , and Sanctification ? A. Increase of grace , and perseverance therein to the end . Q. Is it requisite to the getting of peace and assurance , that we get the sight and sense of our justification and sanctification ? A. Yes . Q. May a man that is truly justified , and sanctified , be without assurance , peace , and joy , ( at least for a time ) if he bave not the sense of his Justification and Sanctification ? A. Yes . Q. Do increase of grace , and perseverance therein to the end , necessarily flow from Justification , Adoption , and Sanctification ? A. Yes . Q. What do all then that are truly sanctified increase in grace , and persevere therein to the end ? A. Yes . Q. Do they always actually , and sensibly increase ? A. No. Q. Are they always of a growing disp sition , and desirous to grow ? A. Yes . Q. And do they actually grow at some time or other if there be time , and opportunity ? A. Yes . Q , Is it consistent with grace to rest satisfied in present attainments , and not to desire and reach out after a farther growth ? A. No. Q. Do none that are truly justified and sanctified fall away totally and finally ? A. No. Q. 37. What benefits do believers receive from Christ at death ? A. The souls of believers are at their death made perfect in holiness , and do immediateely pass into glory , and their bodies being still united to Christ , do rest in their graves till the resurrection . Q. Do the benefits and priviledges of believers end with their lives ? A. No. Q. What benefits have they in respect of their souls at death ? A. They are made perfect in holiness , and do immediately pass into glory . Q. What benefit have they in respect of their bodies at death ? A. They are still united to Christ , and do rest in their graves until the Resurrection . Q. Are believers made perfect in this life ? A. No. Q. When are they made perfect ? A. At death . Q. What are they th●n made perfect in ? A. In holiness . Q. What is it of believers that is made perfect at death ? A. Their souls . Q. Whose souls are made perfect ? A. Believers . Q. None but believers ? A. No. Q. Do their souls dye with their bodies , and see corruption ? A. No. Q. Are their souls made perfect when their bodies are corrupted ? A. Yes . Q. Whither do the souls of believers pass after death ? A. Into glory . Q. How long after death do they pass into glory ? A. Immediately . Q. What , as soon as they are out of their bodies ? A. Yes . Q. Do not their souls sleep in the grave with their bodies ? or stay in Purgatory ? A. No. Q. Are their bodies at rest ? A. Yes . Q. Where ? A. In their graves . Q. What for ever ? A. No. Q. How long then ? A. Only until the Resurrection . Q. Are believers united to Christ in their bodies as well as their souls ? A. Yes . Q. Doth not Death break that union , and separate them from Christ ? A. No. Q. Do their bodies still continue united unto Christ ? A. Yes . Q. 38. What benefit do believers receive from Christ at the Resurrection ? A. At the resurrection , believers being raised up in glory , shall be openly acknowledged , and acquitted in the day of judgment , and made perfectly blessed in full enjoying of God to all eternity . Q. Shall believers be raised up ? A. Yes . Q. When ? A. At the Resurrection . Q. What do you mean by the Resurrection ? A. The rising from the dead . Q. What estate shall believers be raised in ? A In glory . Q. Who shall be raised in glory ? A. Believers . Q. Shall they rise in such an estate as they were in before ? A. No. Q. What benefits shall believers have at Judgment ? A. They shall be acknowledged , and acquitted . Q. After what manner shall they be acknowledged and acquitted ? A. Openly . Q. Will God acquit them from all their sins , and the wicked slanders ? A. Yes . Q. And acknowledg and own them before all the world ? A. Yes . Q. When shall they be thus acknowledged and acquitted ? A. In the day of Judgment . Q. What benefits shall they have after Judgment ? A. They shall be made perfectly blessed . Q. Wherein ? A. In the enjoyment of God. Q. What kind of enjoyment of God shall they then have ? A. A full enjoyment . Q. What without interruption , or intermission ? A. Yes . Q. For how long ? A. To all eternity . Q. Doth true blessedness stand in the enjoyment of God ? A. Yes . Q. And perfect blessedness in the full enjoyment of God , to all eternity ? A. Yes . Hitherto are the matters of faith , which make up the first part of the Catechism , or what man is to believe concerning God. Now follows the second part concerning the duty of which God requires of man. Q. 39. What is the duty which God requireth of man ? A. The duty which God requireth of man , is obedience to his revealed will. Q. Is there any duty which God req●ireth of man ? A. Yes . Q. What is that duty ? A. Obedience . Q. To what ? A. To his will. Q. Is Gods secret will the rule of our duty ? A. No. Q. What then ? A. His revealed will. Q. Where is the will of God revealed ? A. In his Word . Q. And is that the rule of our duty ? A. Yes . Q. 40. What did God at first reveal to man for the rule of his obedience ? A. The rule which God at first revealed to man for his obedience , was the Moral Law. Q. Did God at first give any Law to man for the rule of his obedience ? A. Yes . Q. What , the Ceremonial , or judicial Law ? A. No. Q. What Law then did he give at first for the rule of mans obedience ? A : The Moral Law. Q. Doth God rule man by Law ? A. Yes . Q. Why was Gods Law revealed to man ? A. For the rule of his obedience . Q. Is man then in his obedience to look that it be according to the Law , as his Rule ? A. Yes . Q. 41. Where is the Moral Law summarily comprehended ? A. The Moral Law is summarily comprehended in the ten Commandments . Q. How many Commandments are there ? A. Ten. Q. Is that which you call the Moral Law , the same that we have in the ten Commandments ? A. Yes . Q. Is the whole Law of God , and duty of man , shortly summed up , and briefly comprehended in these Commandments ? A. Yes . Q 42. What is the sum of the ten Commandments ? A. The sum of the ten Commandments is , To love the Lord our God with all our heart , with all our soul , with all our strength , and with all our mind : and our neighbour as our selves . Q. What is the comprehensive duty of all the Commandments ? A. Love. Q How manifold is this love ? A. To God , and our neighbour . Q. How must we love God ? A. With all our heart , and with all our soul , with all our mind , and with all our strength . Q. How must we love our Neighbour ? A. As our selves . Q. Who is our Neighbour ? A. Every man. Q. Must we love our Neeghbour with the same degree of love as we do our selves ? A. No. Q. Must we love our Neighbour with the same truth of love as we do our selves ? A. Yes . Q. Is this the sum of all the Commandments , to love God with all our hearts , and our Neighbour as our selves ? A. Yes . Q. 43. What is the Preface to the ten Commandments ? A. The Preface to the ten Commandments is in these words , I am the Lord thy God which hath brought thee out of the Land of Egypt , out of the house of bondage . Q. What doth the Preface to the ten Commandments teach us ? A. The Preface to the ten Commandments teacheth us , That because God is the Lord , and our God , and Redeemer , therefore we are bound to keep all his Commandments . Q. Are we bound to keep Gods Commandments ? A. Yes . Q. Which of his Commandments ? A. All his Commands . Q. Is there any reason why we should keep Gods Commandments ? A. Yes . Q. How many are the Reasons why we should keep Gods Commandments ? A. Three : viz. 1. God is the Lord. 2. And our God. 3. And our Redeemer . Q. Is this a Reason why we should keep his Commandments , because he is the Lord ? A. Yes . Q. And because he is our God ? A. Yes . Q. And because he is our Redeemer ? A. Yes . Q. Where are we taught , that because God is the Lord , and our God , and Redeemer , therefore we must keep his Commandments ? A. In the Preface to the ten Commandments . Q. Which words in the Preface do teach us that God is the Lord ? A. These words [ I am the Lord ] . Q. Which words do teach us that he is our God ? A. These words [ Thy God ] . Q. Which words do teach us that he is our Redeemer ? A. These words [ That brought thee out of the land of Egypt , and out of the house of bondage ] . Q. Were we ever in Egypt , or the house of bondage ? A. Yes : in a spiritual Egypt , and bondage under sin . These two Rules must be learnt for the understanding of the Commandments . R. 1. That when any sin is forbidden , the contrary duty is required ; and when any duty is required , the contrary sin is forbidden . R. 2. That where any sin is forbidden , all the kinds and degrees of it , temptations and incentments to it are likewise forbidden ; and when any duty is required , all the kinds , and the highest perfection of it , together with all the means and helps to it , are also required . Q. 45. Which is the first Commandment ? A. The first Commandment is , [ Thou shalt have no other Gods before me ] . Q. 46. What is required in the first Commandment ? A. The first Commandment requireth us to know and acknowledg God to be the only true God , and our God , and to worship and glorifie him accordingly . Q. Is there something required , as well as something forbidden in this and every Commandment ? A. Yes . Q. Are we required to know God ? A. Yes . Q. May we lawfully or safely live in ignorance of God ? A. No. Q. Against what Commandment is ignorance ? A. Against the first . Q. Is it sufficient to know there is a God , though we do not own , nor acknowledg him to be a God to us ? A. No. Q. How must we own or acknowledg God ? A. To be the only true God , and our God. Q. Doth the first Commandment require us to have a God ? A. Yes . Q. And to have the true God for our God ? A. Yes . Q. May we have any other God besides him ? A. No. Q. May we have any other God with him ? A. No. Q. Must we own him for the [ only ] true God ? A. Yes . Q. And for our only God ? A. Yes . Q. Doth the First Commandment determine then of the only right Object of Divine worship , or whom only we must worship ? A. Yes . Q. Is it enough for us to know and verbally to acknowledg and make profession of him ? A. No. Q. What must we do more ? A. We must worship and glorifie him . Q. What worship of God is here required , either inward or outward ? A. Both. Q. Are we required then to worship God with the inward worship of the mind , as for example , to trust in him , and to love , fear , esteem , desire , and obey him ? A. Yes . Q. And with the outward worship too , as to pray to and praise him ? A. Yes . Q. How manifold then is the worship here required ? A. Inward and outward . Q. How are we to worship and glorifie God ? A. Accordingly : That is , as the only true God , and our God. Q. What above , and before all others ? A. Yes . Q. Do we worship and glorifie him as God , when we love , fear , or obey any other more then him , or before him ? A. No. Q. In what Commandment are we required to make profession of worship , and glorifie God ? A. In the First Commandment . Q. 47. VVhat is forbidden in the first Commandment ? A. The first Commandment forbiddeth the denying or not worshipping and glofying the true God , as God , and our God , and the giving that worship and glory to any other , which is due to him alone . Q. Is it a sin to deny God not only in our words , but in our works , or in our thoughts ? A. Yes . Q Is Atheism forbidden in this Commandment ? A. Yes . Q. What is Atheism ? A. The having of no God. Q. And are Prophaness and Idolatry forbidden in this Commandment ? A. Yes . Q. What is Prophaness ? A. The not worshipping and glorifying of God. Q. Is it not enough to give some kind of external worship to God , unless we do worship and glorifie him [ as ] God ? A. No. Q. What is Idolatry ? A. The giving to any thing that worship and glory which is due to God alone . Q. Is it Idolatry to give Gods outward worship to any other ; as for example , to pray to Saints , or Angels , or the like ? A. Yes . Q. Is it Idolatry to give Gods inward worship to any other ; as for example , to love , fear , desire , or trust in any thing more than God ? A. Yes . Q. Are all vile Idolaters then that prefer any thing before God ; that do seek themselves & their own ends more than the glory of God ? A. Yes . Q. Are these the three great sins forbidden in this Commandment , as Atheism , or denying of God ; Prophaness , or the not worshipping and glorifying of God , and idolatry , or the giving of his worship and glory to any other . A. Yes . Q 48. What are we specially taught by these words [ before me ] in the first Commandment ? A. These words before me , in the first Commandment , teach us , that God who seeth all things , taketh notice of , and is much displeased with the sin of having any other God. Q. Doth God see all things ? , even the inward thoughts and moti●ns of the heart . A. Yes . Q. Doth he take notice of it if we have any other God ; A. Yes . Q. And is he much displeased with it ? A. Yes . Q. Where are we taught , that God taketh notice of us , and is much displeased with the sin of having any other God ? A. In these words [ before me ] in the first Commandment . Q. 49. Which is the second Commandment ? A : The second Commandment is , [ Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Eartb ; thou shalt not bow down thy self to them , nor serve them ; for I the Lord thy God am a jealous God , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands , of them that love me , and keep my Commandments . Q. 50. What is required in the second Commandment ? A. The second Commandment requireth , the receiving , observing , and keeping pure and entire , all such religious worship and Ordinances as God hath appointed in his word . Q. Is there any thing required in the second Commandment ? A. Yes . Q. How can you say it requireth any thing , sith it seems only to forbid , viz. [ Thou shalt not make to thy self any graven Image , &c. ] A. Where any sin is forbidden , the contrary duty is required . Q. May we worship God after our own imaginations and inventions ? A. No. Q. Must we worship him only according to his own appointment and institution ? A. Yes . Q. Doth the second Commandment determine then of the only right way and means in and by which God will be worshipped ? A. Yes . Q. What is required of us here with reference to Gods worship and ordinances ? A. To receive them , observe them , keep them pure and entire . Q. What are we required to receive , observe , keep pure and entire ? A. The religious worship , and ordinances that God hath appointed . Q. And not the superstitious inventions that men have ordained ? A. No. Q. Which of Gods ordinances are we required to receive , observe , keep pure and entire . A. All. Q. Hath he appointed what worship and ordinances he will be served in ? A. Yes . Q. Where ? A. In his word . Q. May we reject Gods worship and ordidinances ? A. No. Q. Must we receive them ? A. Yes . Q. May we neglect or oppose them ? A. No. Q. Must we observe them ? A. Yes . Q. May we corrupt them ? A. No. Q. Must we keep them pure ? A. Yes . Q. Must we not mix human inventions with them ? A. No. Q. May we not suffer any of them to be lost ? A. No. Q. Must we keep them whole and entire , neither adding to them , nor taking from them ? A. Yes . Q. 51. VVhat is forbidden in the second Commandment ? A. The second Commandment sorbiddeth the worshipping of God by images , or any other way not appointed in his word . Q. May we worship Images as God ? A. No. Q. May we worship the true God in and by Images ? A. No. Q. Is it Idolatry not only to worship Images instead of God , which is forbidden in the first Commandment , but also to worship God by Images ? A. Yes . Q. And is this the Idolatry forbidden in this Commandment ? A. Yes . Q. And is all will-worship forbidden here ? A. Yes . Q What is will-worship ? A. The worshipping of God any way not appointed in his word . A. Is it sinful to worship God after a way of our own devising ? A. Yes . Q. May we worship him what way we please ? A. No. Q. Are these the great sins forbidden in the second Commandment , viz. Idolatry , or the worshipping of God by images , and all will-worship , or the worshipping of God any other way then , he hath appointed in his word ? A. Yes . Q. 52. What are the reasons annexed to the second Commandment ? A. The reasons annexed to the second Commandment are , Gods soveraignty over us , his propriety in us , and his zeal he hath to his own worship . Q. Hath God a soveraignty over us , propriety in us , and a zeal for his own worship ? A. Yes . Q. And must we upon this account keep his Commandment ? A. Yes . Q What do you mean by a soveraignty over us ? A. Supreme power , dominion , and authority over us . Q. What do you mean by propriety in us ? A. His just Right , and Title to us as his own . Q. Will he suffer men to corrupt his worship , and set up their own inventions in his service , and not be greatly angry with them ? A. No. Q. In which words of the second Commandment are these reasons hinted ? A. In these words ( For I the Lord thy God , am a jealous God , visiting the iniquity of the Fathers upon the Children unto the third and fourth generation of them that hate me , and shewing mercy to thousands of them that love me , and keep my Commandments . Q. In which of these words is the first reason hinted , why we should keep this Commandment , viz. Gods soveraignty over us ? A. In these words ( for I the Lord. ) Q. In which words is the second reason contained , viz. Gods propriety in us ? A. In these words [ my God. ] Q. In which words is the third reason contained , viz. The zeal that he hath to his own worship ? A. In these words [ Am a jealous God. ] Q. Wherein doth God express his zeal for , and jealousie about , his own worship . A. In punishing the breakers , and rewarding the keepers of this Commandment , to many generations . Q. In which words of the Commandment is that held forth ? A. In these words [ Visiting the iniquity of the Fathers upon the children unto the third , &c. and shewing mercy to thousands , &c ] Q. 53. Which is the third Commandment ? A. The third Commandment is , [ Thou shalt not take the name of the Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his name in vain . ] Q. 53. Which is the third Commandment ? A. The third Commandment requireth the holy and reverend use of Gods Names , Titles , Attributes , Ordinances , Word , and Works . Q. Doth the third Command require the use of Gods Names , Titles , Ordinances , &c. A. Yes . Q. What kind of use doth it require ? A. An holy and teverent use . Q. Doth God look then that not only his worship be performed aright for the matter of it , but doth he also heed the manner [ how ] it be performed ? A. Yes . Q. And doth the third Commandment determine of the only right manner of Gods worship ? A. Yes . Q. What is meant by the name of God , when it s said , [ Thou shalt not take the name , &c. ] A. By his Name is understood any thing whereby he makes himself known . Q. Doth God make himself known to us by his Name , Titles , and Attributes ? A. Yes . Q. And by his Ordinances , Words , and Works ? A. Yes . Q. And are all these comprehended under the [ Name ] of God ? A. Yes . Q. Is this then that which is meant , when it is said , [ Thou shalt not take the Name of the Lord in vain ] That we should not use his Names , Titles , or Attributes , Ordinances , Words , or Works , in a vain , irreverent , or unholy manner ? A. Yes . Q. What are some of Gods Names ? A. Jehovah , Jah , Lord , God , &c. Q. May we use these slightly , and irreverently in our ordinary speech , crying on every slight occasion , O Lord , O God , O Jesus , God forgive me , and the like ? A. No. Q. Must not this be done without seriousness and holy reverence ? A. No. Q. What are some of Gods Titles ? A. Creator , Father , Preserver of men , Hearer of Prayers , King of Kings , King of Saints , and the like . Q. What do you mean by Gods Attributes ? A. These perfections and properties of his Nature , whereby he makes himself known to us , and is distinguished from his Creatures . Q. What are some of them ? A. Infiniteness , eternity , and unchangeableness , &c. Q. Are Gods ordinances , as Prayer , and the like , a part of his name ? A. Yes . Q. May we be vain or irreverent in praying , hearing , &c. or suffer our minds to wander about other things ? A. No. Q. Is there required then in this Commandment , not only an outward reverence of the body in the use of Gods ordinances , but especially in the inward reverence of the mind ? A. Yes . Q. Must there be some care taken too of outward reverence , so far as it may serve to express and further the inward affections of the mind ? A. Yes . Q. May we read or hear the holy word of God vainly , and slightly , without Consideration , Observation , Meditation ? A. No. Q. Must we make a holy use of Gods works , taking notice of God in them ? A. Yes . Q. Is it a sin not to take notice of the glorious wisdom , power and goodness of God , expressed in his works of Creation ? A. Yes . Q. Is it a sin not to take notice of , or not to be afflicted with Gods works of Providence , and his dealings with us , and with others , especially the Church ? A. Yes . Q. In what Commandment is the holy use of Gods Creatures , and of his Providences and dispensations required ? A. In the third . Q. 55. What is forbidden in the third Commandment ? A. The third Commandment forbiddeth all profaning or abusing of any thing , whereby God maketh himself known . Q. Doth it forbid the prophaning of any thing whereby God makes himself known ? A. Yes . Q. What , the prophaning of his names by swearing , for swearing , cursing ? &c. A. Yes . Q. And the prophaning of his Ordinances by formality and slightness ? A. Yes . Q. And the prophaning of his word by idle jests , or wresting it to colour our sins ? A. Yes . Q. And the prophaning of his works , by making an unholy use of them ? A. Yes . Q. Doth it forbid the abusing of anything , whereby God makes himself known ? A. Yes . Q. What is it to abuse ? A. To use to a wrong end , or in a wrong manner . Q. Doth this Command forbid the abusing of Gods works ; as for example , of his Creatures , to pamper our lusts , or of his Providences , to harden us in our sins ? A. Yes . Q. And the abusing of his Ordinances to low , and carnal , much more to carnal mens sinful , and wicked ends ? A. Yes . Q. Where is hypocrisie , or the making use of Religion for carnal ends , eminently forbidden ? A. In the third Commandment . Q. 56. What is the reason annexed to the third Commandment ? A. The reason annexed to the third Commandment , is , that however the breakers of this Commandment may escape punishment from men , yet the Lord our God will not suffer them to escape his righteous judgment . Q. Is there any reason annexed to the third Commandment ? A. Yes . Q. What do you mean by being annexed ? A. Added or joined to it . Q. In which words is the reason annexed to the third Commandment expressed ? A. In these words [ For the Lord will not hold him guiltless that taketh his name in voin ] Q. What is meant by Gods not holding him guiltless ? A. That he will not suffer him to escape his righteous Judgments . Q. May the breakers of this Commandment escape punishment from men ? A. Yes . Q. Will God suffer them to escape ? A. No. Q. Will not God hold us guiltless then , though we do perform the worship he requires , except we do it in a holy , serious , and reverent manner ? A. No. Q. 57. Which is the fourth Commandment ? A. The fourth Commandment is , [ Remember the Sabbath day to keep it holy , six days shalt thou labour and do all thy works : but the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor thy stranger that is within thy gates : for in six days the Lord made Heaven and Earth , the Sea , and all that is in them is , and rested the seventh day ; wherefore the Lord blessed the Sabbath day , and hallowed it . ] Q. 58. VVhat is required in the fourth Commandment ? A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word ; expresly one whole day in seven , to be a holy Sabbath unto himself . Q. Doth the fourth Commandment require any espe●ial time to be kept holy ? A. Yes . Q. What time ? A. Such as God hath appointed in his Word . Q. Doth the fourth Commandment then determine of the special time for divine worship , as the three foregoing Commands do of the Object , means , and manner of worship ? A. Yes . Q. Hath God left us to keep what time we please ? A. No. Q. What proportion of time hath God expresly set apart in his word to be kept holy to himself . A. One wdole day in seven . Q. Is this Commandment to be understood of the seventh day in order , that is , the last of the seven , or the seventh in number , that is , one in seven ? A. Of the seventh in number . Q. Hath God left the determining which day in seven it should be ( whether the first or the last ) to some other precept ? A. Yes . Q. Is the fourth Command then a Moral precept , that is to say , of perpetual force , binding Christians now , as well as Jews heretofore , to the observation of it ? A. Yes . Q. Doth it cease to be of force ? A. No. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbath ? A. From the beginning of the world to the Resurrection of Christ , God hath appointed the seventh day of the week to be the weekly Sabbath : and the first day of the week , ever since to continue to the end of the world , which is the Christian Sabbath . Q. Which day of seven was at first appointed for the Sabbath ? A. The last . Q. Which day of the seven did God since appoint to be the Sabbath ? A. The first . Q. When was the seventh or last day of the week appointed to be the Sabbath ? A. From the beginning of the world . Q. Was it only from the time of the giving of the Law of Moses ? A. No. Q. Was it ordained for man in Paradise at the beginning of the world ? A. Yes . Q. How long did the seventh or last day of the week continue to be the Sabbath ? A. Until the Resurrection of Christ. Q. How long hath the first day been the weekly Sabbath ? A. Ever since the Resurrection of Christ. Q. Was the Resurrection of Christ , and the finishing the work of our Redemption on the first day of the week , the reasons why Christians do keep it as the Sabbath ? A. Yes . Q. And is it therefore called the Lords day ? A. Yes . Q. And is the first day of the week , or the Lords day , a Christian Sabbath . A. Yes . Q. How long doth it continue to be the Sabbath ? A. To the end of the World. Q. What is the meaning of the word Sabbath ? A. A day of holy rest . Q. 60. How is the Sabbath to be sanctified ? A. The Sabbath is to be sanctified , by an holy resting all that day , even from such worldly imployments and recreations as are lawful on other days , and spending the whole time in the publick and private exercises of Gods worship , except so much as is to be taken up in the works of necessity and mercy . Q. Is the Sabbath to be sanctified ? A. Yes . Q. In what sense is God said to sanctifie the holy Sabbath ? A. By making it holy . Q. In what sense are we said to sanctifie the Sabbath ? A. By keeping it holy . Q. Did God sanctifie it by way of consecration ? Q. Yes . Q. And must we sanctifie it by way of application , i.e. applying it to those ends and exercises for which God did consecrate it ? A. Yes . Q. Is the rest of the Sabbath a part of our sanctifying it ? A. Yes . Q. What kind of rest must it be ? a meer civil rest ? A. No. Q. Or a meer carnal and bodily rest , such as the Oxe and the Asse must have on the Sabbath ? A. No. Q : What rest then ? A. An holy rest . Q. How long must this be ? A. All that day . Q. From what must we rest ? from spiritual employments and recreations ? A. No. Q. From what then ? A. From worldly employments and recreations ? Q May we not do our own work upon the Sabbath day ? A. No. Q. Nor follow our own sports and pastimes , nor spend the time in our ease and sloth ? A. No. Q Fro n what worldly employments and recre tions must we rest ? from such as are sinful in themselves , and unlawful at any time ? A. Yes . Q. And not only from such , but even from those that are lawful at other times ? A. Yes . Q. And how must we spend the time ? A. In the exercise of Gods worship . Q. May we spend it idly ? A. No. Q. In what exercise must we spend it ? A. Both in the publick and private exercises of Gods worship . Q. May we stay at home , and spend our time in the Private Exercises of Gods Worship with the neglect of the Publick ? A. No. Q. May we not rest satisfied in giving attendance on the publick worship , but must we also be careful at home in the Private ? A. Yes . Q. May not worldly business be done in any Case upon the Sabbath day . A. Yes . Q. What works then may lawfully be done on the Sabbath day , besides the works of Piety . A. The works of Necessity and Mercy . Q What do you call the works of Necessity ? A. Such as could not be done before , and cannot be deferred until after the Sabbath . Q. May works of mercy be done upon the Sabbath day , such as visiting the sick , feeding our bodies , and our beast ? &c. A. Yes . Q. And why is this Commandment delivered as to all in general , so especially to governours of families ? Is it because it is not enough for them to sanctifie the Sabbath themselves , but they must also look that it be strictly observed , in , and by their families , and because they are apt to hinder their housholds in and by business of their own ? A. Yes . Q. 61. What is forbidden in the fourth Commandment ? A. The fourth Commandment forbiddeth the omission or careful performance of the duties required , and the prophaning the day by idleness , or doing that which is in it self sinful , or by unnecessary thoughts , words , or works , about worldly imployments or recreations . Q. Doth it forbid the omission of the duties required ? A. Yes . Q. What do you mean by the omission of them ? A. The leaving them undone . Q. Doth it forbid the careless performance of the duties of the Sabbath ? A. Yes . Q. And the prophaning of the day ? A. Yes . Q. How many ways may the Sabbath be prophaned ? A. Three . 1. By idleness . 2. By doing that which is in it self sinful . 3. By unnecessary thoughts , words , or works , about worldly imployments and recreations : Q. May we not be idle upon the Sabbath day ? A. No. Q. May we sleep and loiter away the time ? A. No. Q. Is it prophaning the day by doing that which is in it self sinful ? A. Yes . Q. Is it enough to forbear that which is sinful , though we do neglect that which is good ? A. No. Q. Is it a prophanation of the Sabbath , to let our thoughts unnecessarily run upon worldly affairs ? A. Yes . Q. Or to let our tongues run upon worldly business ? A. Yes . Q. Or to set our hands to worldly imployments ? A. Yes . Q. Must we neither work nor play upon the Sabbath day ? A. No. Q. But spend all the day in Gods special Service ? A. Yes . Quest. 62. What are the Reasons annexed to the Fourth Commandment ? A. The reasons annexed to the fourth Commandment are , Gods allowing us six days of the week for our own imployment , his challenging a special propriety in the seventh , his own example , and his blessing the Sabbath-day . Q. Are there many reasons annexed to the fourth Commandment to enforce it ? A. Yes . Q. How many are there ? A. Four , viz. 1. Gods allowing us six days of the week for our own imployment . 2. His challenging an especial propriety in the seventh . 3. His own example . 4. His blessing the Sabbath day . Q. Hath God allowed us any days in the week ? A. Yes . Q. What hath he allowed them to us for ? A. For our own imployments . Q. Is it Gods will that every one should have some imployment ? A. Yes . Q. How many days hath God allowed us for our own imployments ? A. Six . Q. And is it his will that men should ordinarily spend the six days of the week in their imployments ? A. Yes . Q. And is this a reason why we should not cut short Gods allowance of one day for his work , because he hath allowed six times as much for ours ? A. Yes . Q. In which words of the Commandment is this reason hinted , of Gods allowing of us six days of the week for our own imployment ? A. In these words , [ Six days shalt thou labour and do all thyork . ] Q. Must we dispatch all our work upon the six days , that we may have nothing to hinder us upon the Lords day ? A Yes . Q. In which words doth God challenge a special propriety in the seventh day ? A. In these words , [ but the seventh day is the Sabbath of the Lord thy God. ] Q. In which words is Gods own example urged , as a reason why we should work six days , and keep holy the seventh ? A. In th●s● words , [ sor in six days the Lord made heaven and earth , the sea and all that in them is , and rested the seventh day . ] Q. In which words is Gods blessing the Sabbath day hinted , as a reason why we should keep it ? A. In these words , [ wherefore the Lord blessed the seventh day , and hallowed it . ] Q. Hath God then blessed the Sabbath-day , and appointed it to be a means of blessing unto us ? A. Yes . Q. Doth God require us to [ Remember ] the Sabbath-day , as a means for the keeping of it holy ? A. Yes . Q. Are we apt to forget it ? A. Yes . Q. And cannot we duly sanctifie it without we remember it before hand , to prepare for it , and conveniently to dispatch our worldly business in season out of the way ? A. No. Q. 63. Which is the fifth Commandment ? A. The fifth Commandment is , [ Honour thy father and thy mother , that thy days may be long upon the Land which the Lord thy God giveth thee ] . Q. 64. What is required in the fifth Commandment ? A. The fifth Commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and relations , as superiors , inferiors , or equals . Q. Are all sorts of Relations comprehended under the words [ Father and Mother ] in the fifth Commandment ? A. Yes . Q. And all sorts of duties in the word [ Honour ] ? A. Yes . Q. What doth this Commandment require with reverence to our Relations ? A. Preserving the honour , and performing the duty belonging to them . Q. How many sorts of Relations be there ? A. Three , Superiors , Inferiors , and Equals . Q. What do you mean by superiors ? A. Such as are any way above us , whether in Family , Church , or State. Q. Are all that are above us , whether in Power , or Wealth , or age , or gifts , Superiors ? A. Yes . Q. Doth this Commandment require reverence , respect , submission , and obedience towards Parents , Masters , Husbands , Magistrates , Ministers , &c. as being Superiors ? A. Yes . Q. What do you mean by Inferiors ? A. Such as are below us in Gifts , Place , Estate , or otherwise . Q. Are Subjects , Wives , Children , Servants , Hearers , the Poor , the weak in grace or knowledg , comprehended under the name of Inferiors ? A. Yes . Q. And must their Superiors be careful in performing their duties towards them ; by caring for their bodies and souls , governing them with meekness and gentleness , correcting and reproving with moderation and wisdom ? A. Yes . Q. Are there duties to be performed to our equals ? A. Yes . Q. May we slight them , and carry our selves scornfully towards them ? A. No. Q. Doth this Command require kindness and affableness towards our Equals , readiness to yield to them , and prefer them before our selves ? A. Yes . Q. 65. What is forbidden in the fifth Commandment ? A. The fifth Commandment forbiddeth the neglecting of , or doing any thing against the honour and duty which belongeth to every one in their several places and relations . Q. Doth it forbid the neglecting our duty to our relations ? A. Yes . Q. And the doing any thing against it ? A. Yes . Q. May we disgrace or dispise our supe riours , or speak evil of them , or carry our selves irreverently towards them , or oppose and resist them ? A. No. Q. May we despise and slight our inferiours , or be rigorous towards them , and careless of their spiritual or temporal good ? A. No. Q. Is it a sin to neglect to instruct them , correct them , and keep them under government , or to neglect to encourage and countenance them when they do well ? A. Yes . Q. May we be discourteous , or envious towards our equals , or usurp over them , or rigorously stand upon our terms with them ? A. No. Q. 66. What is the reason annexed to the fifth Commandment ? A. The Reason annexed to the fifth Commandment , is a promise of long life and prosperity , ( as far as it shall serve for Gods glory , and their own good ) to all such as keep this Commandment . Q. Is there any reason annexed , or joined to the fifth Commandment ? A. Yes . Q. What is the reason ? A. A promise of long life and prosperity . Q. How far forth are these ( and other temporal ) mercies promised ? A. As far as they shall serve for Gods glory , and our own good . Q To whom is long life and prosperity promised ? A. To all such as keep this Commandment . Q. 67. Which is the sixth Commandment ? A. The sixth Commandment is , [ Thou shalt not kill ] . Q. 68. What is required in the sixth Commandment ? A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others . Q. Doth the sixth Commandment concern the life of our selves and others ? A. Yes . Q. Doth it only forbid us to take away mans life ? A. No. Q. Doth it require us also to use endeavours to preserve it ? A. Yes . Q. Whose life doth it require us to use endeavours to preserve ? A. Our own life , and the life of others . Q. May we then endeavour by any means whatsoever to preserve our own or others lives ? A. No. Q. What kind of endeavours then must we use ? A. Lawful endeavours . Q. What must we use [ All ] lawful means and endeavours ? A. Yes . Q. May we not use unlawful means though our lives did hang upon it ? A. No. Q. Are there here required all the means and helps to preserve the life of man ? A. Yes . Q. Is temperance in meat , drink , sleep , labour , recreations , and all other things here required , because this is a means to preserve our own life ? A. Yes . Q. Is contentedness , peaceableness , patience , meekness , readiness to forgive injuries , required in this Commandment , because these are means to preserve the life of others , as well as our own ? A. Yes . Q. 69. What is forbidden in the sixth Commandment ? A. The sixth Commandment forbiddeth the taking away of our own life , or the life of our neigbour unjustly , or whatsoever tendeth thereunto . Q. Whose lives doth it forbid us to take away ? A. Our own or our neighbours . Q. Doth it forbid the taking away the life of our neighbour in any case whatsoever ? A. No. Q. How then doth it forbid us to take away our Neighbours life ? A. Unjustly . Q. May there be a just cause of taking away our Neighbours life , as in executing a Malefoctor at the command of a Magistrate , or in a lawful war , or upon the necessary defence of our selves ? A. Yes . Q. Doth it forbid only the direct taking away of our own , or our Neighbours life ? A. No. Q. What else doth it forbid ? A. Whatsoever tendeth thereunto . Q. Is all kind of intemperance here forbidden , and all carking care , and excessive passions , because these do tend to take away our own life ? A. Yes . Q. And is hatred , and envy against others , and rash anger , strife , quarrelling , contention , and desire of revenge , here forbidden , because they do tend to the taking away of our neighbours life , as well as our own ? A. Yes . Q. 70. Which is the seventh Commandment ? A. The seventh Commandment is , [ Thou shalt not commit Adultery ] . Q. 71. What is required in the seventh Commandment ? A. The seventh Commandment requireth the preservation of our own and our neighbours chastity in heart , speech and behaviour . Q. Doth the seventh Commandment concern the chastity of our selves and others ? A. Yes . Q. Doth it only forbid the taking away of chastity ? A. No. Q. Doth it require us to preserve it ? A. Yes . Q. W●ose chastity doth it require the preservation of ? A. Of our own , and our Neighbours . Q. Wherein doth it require us to preserve our own and our Neighbours chastity ? A. In heart , speech , and behaviour . Q. Must our words , and behaviour be chast ? A. Yes . Q. And must our hearts , thoughts , and desires be kept chast ? A. Yes . Q. And doth this Commandment require us to use the means to preserve our own and others chastity ? A. Yes . Q. Are watchfulness over our eyes , and all our senses , and temperance , prayer , diligence in our callings , modesty , both in married and unmarried and avoiding all temptations to , and occasions of uncleanness required here , because they are means to preserve our own , and others chastity ? A. Yes . Q. 72. What is forbidden in the seventh Commandment . A. The seventh Commandment forbiddeth all unchast thoughts , words , and actions . Q. Are all sorts and degrees of uncleanness forbidden here ; under the name of adultery in this Commandment ? A. Yes . Q. Is it a sin to use any dalliance , wanton looks , or any unchast behaviour ? A. Yes . Q. Is it a sin to use any unchast words , corrupt communications , and filthy songs ? A. Yes . Q. May we not give entertainment so much as to an uncbast thought , without breaking this Commandment ? A. No. Q. Doth it forbid self-pollution , and secret wantonness with our selves , and corrupting our own chastity ? A. Yes . Q. And all desires and attempts to corrupt others chastity ? A. Yes . Q. Are all provocations to uncleanness , as filtby Pictures , mixed dancings , keeping company with filthy talkers , idleness gluttony , drunkenness , light and impudent carriage , forbidden in this commandment ? A. Yes . Q. 73. Which is the eighth Commandment ? A. The eighth Commandment is , [ Thou shalt not steal ] . Q. 74. What is required in the eighth Commandment ? A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others . Q. What doth the eighth Commandment concern ? A. The wealth of our selves and others . Q. Doth it only forbid the wronging and prejudicing of our Neighbours , and of our own estate and wealth ? A. No. Q. Doth it also require us to procure and further it ? A. Yes . Q. Doth this Commandment bind us to use the means of Procuring , Preserving , and furthering our own estates , as for example , to be frugal and thrifty in our expences , to have a Calling , to be diligent in our labours , and careful , as far as we may , to secure our estates ? A. Yes . Q. Are we to use the means to procure and further our Neighbours wealth and outward estate , by justice in our dealings , faithfulness in our trusts , making restitution where we have done wrong , giving and lending according to others necessity and our own ability , and otherwise helping of our Neighbours ? A. Yes . Q. May we use any unlawful means , as lying and deceit , to procure and further our wealth and outward estate ? A. No. Q. Doth this Commandment require only the use of lawful endeavours ? A. Yes . Q. 75. What is forbidden in the eighth Commandment ? A. The eighth Commandment forbiddeth whatsoever doth , or may , unjustly hinder our own , or our neighbours wealth or outward estate . Q. Doth it forbid not only stealing , but whatever else may unjustly hinder our own and our neighbours wealth ? A. Yes . Q. Doth it forbid nothing but what doth hinder us , or others , unjustly ? A. No. Q. Doth it forbid prodigality , idleness , wastfulness in gaming , and company-keeping , riot , carelesness , living above our estates , because these do hinder our own wealth , and outward estates ? A. Yes . Q. Doth it forbid oppression , and false weight , false measures , corrupting , and adulterating of wares , and all fraudul●●● and deceitful dealing , and injustice , because these do hinder the wealth and outward estate of others ? A. Yes . Q. 76. Which is the ninth Commandment ? A. The ninth Commandment is [ Thou shalt not bear false witness against thy neighbour . ] Q. 77. What is required in the ninth Commandment ? A. The ninth Commandment requireth the maintaining and promoting of truth between man and man , and of our own , and our neighbours good name , especially in witness-bearing . Q. What doth the ninth Commandment concern ? A. The good name of our selves and others . Q. Is all that is prejudicial to our own good name , and our Neighbours , forbidden in this Commandment ? A. Yes . Q. Is all that is helpful to procure and further our own and our neighbours good name here required ? A. Yes . Q Are we required here to maintain the Truth ? A. Yes . Q. And not only maintain it , but also promote it ? A. Yes . Q. Where is the truth especially to be maintained ? A. In witness-bearing . Q. Doth this Commandment require us to use the means for the manifesting of truth , by appearing , and standing for it , and speaking it fully and clearly , when we are called , and by a careful keeping of our promises ? A. Yes . Q. Is the defending of our innocency , and practising whatsoever is lovely , and of good report , here required because th●se are means to maintain and promote our own good name ? A. Yes . Q. And is the covering of others failings , defending their names , commending what is praise-worthy in them , readiness to believe any good we see in them , or bear of concerning them , r●quired in the ninth Command , in as far , and because these are means to maintain and pr●mote our neighbours good name ? A. Yes . Q. 78. What is forbidden in the ninth Commandment ? A. The ninth Commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbours good name . Q. What Commandment forbiddeth that which is prejudicial to the truth ? A. The ninth . Q. What do you mean by that which is prejudicial to the truth ? A. That which doth wrong the truth , or hinder the knowing of it . Q. Is lying then , or speaking falsly , equivocating , or speaking doubtfully , to the wronging of truth , or justice , and the perverting , and undue concealing of the truth here forbidden , because these are are prejudicial to the truth , and hinder its being known ? A. Yes . Q. May we not lye for our own advantage , or to cover our faults , or for good ends ? A. No. Q. Is all truth to be spoken at all times ? A. No. Q. May untruths be spoken at any time ? A. No. Q. Doth this Commandment forbid whatsoever is injurious to our own good nam● ? A. Yes , Q. What do you mean by being injurious to our good name ? A. That which doth hurt , or wrong our good name . Q. May we lay our selves open to contempt , and give occasion unto others to despise us ? A. No. Q. Must we avoid the appearance of evil in things that be of an evil report ? A. Yes . Q May we speak or do that which is injurious to our neighbours good name ? A. No. Q. Is it forbidden in this Commandment , causlesly to entertain jealousies , and evil surmises of others ; to speak evil of them behind their backs , to receive or spread evil reports of them , to carry tales , or countenance and hearken to tale-bearers ? A. Yes . Q. And to rail at , and revile others , and put misconstructions upon their carriage and actions , and to scoff at them ? A. Yes . Q. May we rejoice in their falls , and aggravate their sins , extenuate their graces , and lessen their praises ? A. No. Q. And are all these forbidden , because they do hinder our neighbours good name ? A. Yes . Q. 79. Which is the tenth Commandment ? A. The tenth Commandment is , [ Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his oxe , nor his ass , nor any thing that is thy neighbours ] . Q. 80. What is required in the tenth Commandment ? A. The tenth Commandment requireth full contentment with our own condition , with a right and charitable frame of spirit toward our neighbour , and all that is his . Q. What frame of spirit doth the tenth Commandment require us to have , with reference to our own condition ? A. Contentment . Q. What degree of contentment ? A. Full contentment . Q. What frame of spirit doth it require us to have with reference to our neighbour ? A. A right and charitable frame of spirit . Q. Towards himself only ? A. Towards him , and all that is his . Q. What is that right and charitable frame of spirit towards our neighbours ? Is it to think no evil of them ( without manifest cause ) and to wish no evil to them , and to rejoice in their joy , and mourn in their affliction ? A. Yes . Q. In what Commandment is contentment with our own condition , and a sympathizing , or fellow feeling with our neighbour in his condition , required ? A. In the tenth . Q. 81. What is forbidden in the tenth Commandment ? A. The tenth Commandment forbiddeth all discontentment with our own estate , envying or grieving at the good of our neighbour , and all inordinate motions and affections to any thing that is his . Q. What sin is here forbidden touching our own condition ? A. Discontentment . Q. And what is forbidden touching our neighbours condition ? A. Envy . Q. What is envy ? A. Grieving at the good of our neighbour . Q. May we grieve and grudg at their honour , riches , preferment , esteem , and applause ? A. No. Q. Or at their eminency above us in gifts , or graces , or precedency before us , secretly wishing that they stood out of our light ? A. No. Q. Is it a sin then inwardly to rejoice in their disgrace , or suppress their deserved commendation , or envy their worth , because they are not of our party , and p●●swas●on● A. Yes . Q. What sin against our neighbour , besides envy , is forbidden in this Commandment ? A. All inordinate motions and affections to any thing that is his . Q. What do you mean by inordinate motions ? A. Such as are not ordered rightly according to the rule . Q. What special evil motion of the mind is here forbidden ? A. Coveting . Q. What is it to covet ? A. Unlawfully to desire that which is not our own . Q. What must we not covet ? A. Any thing that is our neighbours . Q. 80. Is any man able perfectly to keep the Commandments of God ? A. No meer man since the fall , is able in this life , perfectly to keep the Commandments of God , but doth daily break them in thought , word , and deed . Q. Was Adam able perfectly to keep the Commandments of God before the fall ? A. Yes . Q. Is man able perfectly to keep them now ? A. No. Q. How long hath m●n been rendred unable perfectly to keep the commandments of God ? A. Since the fall . Q. Christ was a man , and was not ee able perfectly to keep the Commandments of God though since the fall ? A. He was not a meer man. Q. What do you mean by meer man ? A. One that is only a man. Q. Is Christ not a meer man then , but God as well as man ? A. Yes Q. Shall we be able to keep Gods Commandments perfectly after this life , if we get to heaven ? A Yes . Q. When then is man able perfectly to keep them ? A. In this life . Q. May not we keep them sincerely in this life ? A. Yes . Q. How cannot we keep them then in this life ? A. Not perfectly . Q. Do we break Gods Commandments ? A. Yes . Q What , daily , and con●inually ? A. Yes . Q. In what ? A. In thought , word , and deed . Q. 82. Are all transgressions of the Law equally heinous ? A. Some sins in themselves , and by reason of several aggravations , are more heinous in the sight of God than others . Q. What do you mean by more heinous ? A. More grievous , and more offensive in the sight of God. Q. How many ways may some sins be more grievous and hein●us than others ? A. Two ways , viz. 1. Of themselves , and of their own nature . 2. By reason of their aggravations . Q What do you mean by aggravations ? A. Such circumstances as do make a sin to be greater then without them it were . Q. Do sins grow greater then of themselves , they were by their aggravating , or heightning circumstances : as for example , from the time when , the place where , the manner in which , the means by which , the reason why , the person by whom , the person against whom they are committed ? A. Yes . Q. And are some sins of themselves , or in their own nature more heinous than others ? As the highest sins against the First Table more heinous than the highest against the Second Table ? A. Yes . Q. And wilful sins more heinous then fins of infirmity ; sins against knowledg , then those of ignoranc ; sins ripened into action , then sins begun in the thoughts ; and sins of custom and delibertion , then those committed through some sudden passion and instant force of temptation ? A. Yes . Qu. 82. What doth every sin deserve ? A. Every sin deserveth Gods wrath and curse , both in this life , and that which is to come . Q. What is it that deserveth Gods wrath and cu●se ? A. Sin. Q What sin ? A. Every sin . Q. What the least sin ? A. Yes . Q. What an evil thought , or an idle word ? A. Yes . Q. What is the just deserts of the least sin ? A. Gods wrath and curse . Q. When doth sin deserve Gods wrath and curse to be inflicted on man ? A. Both in this life , and that which is to come . Q. 83. What doth God require of us that we may escape his wrath and curse , due to us for sin ? A. To escape the wrath and curse of God due to us for sin , God requireth of us Faith in Jesus Christ , repentance unto life , with the diligent use of all the outward means whereby Christ communicateth to us the benefits of Redemption . Q. Is Gods wrath and curse due to us ? A. Yes . Q. For what ? A. For sin . Q. Is there any way to escape this wrath and curse ? A. Yes . Q. Is there any thing required on our part to escape them ? A. Yes . Q. What ? A. Faith , Repentance , and a diligent use of means . Q. And doth he require repentance as well as Faith of us , or hath Christ repented and believed for us ? A. He requireth them of us . Q. Who communicates to us the benefits of redemption ? A. Christ. Q. What do you mean by communicating them to us ? A. Conveying them , or imparting them to us ? Q. Doth he communicate or convey his benefits by means , or without means ? A. By means . Q. Doth he make use of any outward means to communicate or convey his benefits to us ? A. Yes . Q. What benefits doth he by these means convey unto us ? A. The benefits of redemption . Q. And cannot we escape without the use of these means ? A. No. Q. What kind of use must we make of these means ? A. A diligent use . Q. May we neglect them and yet escape ? A. No. Q. Or will a careless use of them be enough ? A. No. Q. Why doth God require of us Faith , and Repentance , and the diligent use of the outward means ? A. That we may escape his wrath and curse due to us for sin . Q. 84. What is faith in Jesus Christ ? A. Faith in Jesus Christ is a saving grace , whereby we receive and rest upon him alone for salvation , as he is offered to us in the Gospel . Q. In whom must our Faith be ? A. In Jesus Christ. Q. Is Faith in Christ a common or a saving grace ? A. A saving grace . Q. What do we do by Faith ? A. Thereby we receive and rest upon Christ Q. What , do we receive by Faith only the benef●●s of Christ ? A. No. Q. What , himself ? A. Yes . Q. And doth faith rest upon Christ ? A. Yes . Q. Upon any other besides Christ ? A. No. Q. Or upon any other together with Christ ? A. No. Q. Doth it receive and rest upon him alone ? A. Yes . Q. For what doth Faith receive and rest upon Christ alone ? A. For salvation . Q. Is Faith only the believing that Christ died for sinners ? A. No. Q. Or is it the believing that he died in particular for me to save me ? A. No. Q. Is it the receiving and resting upon Christ alone for salvation ? A. Yes . Q. Is Christ offered to us ? A. Yes . Q. Where ? A. In the Gospel . Q. And doth true faith take or receive an offered Christ ? A. Yes . Q. How doth it take him ? A. As he is offered in the Gospel . Q. Is Christ offered to us in the Gospel as our King , Priest , and Prophet ? A. Yes . Q. And is it not true faith , except we thus take Christ , as he is offered ? A. No. Q. Doth faith enable us to take Christ as a King , to be ruled by him alone ? A. Yes . Q. And as a Priest , to be saved by him alone ? A. Yes . Q. And as a Prophet , to be guided by him alone ? A. Yes . Q. And have not they true faith that do not take Christ in all these respects ? A. No. Q. 85. What is Repentance unto life ? A. Repentance unto life is a saving grace , whereby a sinner out of the true sense of his sin , and apprehension of the mercy of God in Christ , doth with grief and hatred of his sin , turn from it unto God , with full purpose of , and endeavour after new obedience . Q. What repentance is here described ? A. Repentance unto life . Q. Why is it called Repentance unto life ? A. Because God hath promised us life upon our repentance . Q What do we in repentance turn from ? A. From sin . Q. What do we turn unto ? A. Unto God. Q. Doth it turn the heart ? A. Yes . Q. And doth it turn the life ? A. Yes . Q. And doth true repentance chiefly lie in our turning frrom sin unto God both in heart and life ? A. Yes . Q. How doth the penitent turn from sin unto God ? A. With grief for , and hatred of it : Q. Is there never true repentance without real grief for sin ? A. No. Q. Is it not true repentance to forbear sin out of fear , except there be also an hatred of it ? A. No. Q. Whence doth this grief for , and hatred of sin arise in the sinner ? A. Out of the true sight of sin , and apprehension of the mercy of God in Christ. Q. Can there be no true repentance without a true sight and discovery of sin ? A. No. Q. Will it be despair and not repentance , except with the sight of sin there be an apprehension ( at least of a possibility ) of mercy ? A. Yes . Q. In and through whom doth the Penitent sinner apprehend some hope of mercy ? A. In , and through Christ. Q. Doth he see any hope in himself , his own duties and deservings ? A. No. Q. What purp●ses doth true Repentance make the sinner to take up ? A. A purpose of new obedience . Q. Will true Repentance stand with a purpose to go on in sin ? A. No. Q. Doth it always bring forth a purpose of new Obedience ? A. Yes . Q. Doh it bring forth a wavering , and unsetled purpose only ? A. No. Q. What purpose then ? A. A full purpose . Q. And is it an idle and ineffectual purpose ? A. No. Q. What is this sincere purpose of obedience i●yned with ? A. Endeavour after it . Q. 83. What are the outward means whereby Christ communicateth to us the benefits of Redemption ? A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption , are his Ordinances , especially the Word , Sacraments and Prayer , all which are made effectual to the Elect for salvation . Q. Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption ? A. Yes . Q. What do you mean by Christs Ordinances ? A. The means or ways of worship ordained by him . Q. What are the special Ordinances whereby he communicates to us his benefits ? A. The Word , Sacraments , and P●aye● Q What kind of means are these ? A The outward and ordinary means . Q ●ay Christ extraordinarily make use of other means , when men are not capable of receiving benefits by these means ? A. Yes . Q. May men ordinarily expect salvation without the use of these means ? A. No. Q. Are there any other inward means besides that which Christ doth make use of ? A. Yes . Q. To whom are these means made effectual ? A. To the Elect. Q. What are these means rightly used effectual to them for ? A. For Salvation . Q. 87. How is the Word made effectual to Salvation ? A. The Spirit of God maketh the rea●ing , but especially the preaching of the Word , an ●ff●ctual means of convincing and conver●ing sinners , and of building them up in aholiness nd comfort , through faith unto salvation . Q. Who is it that makes the Word effectual to salvation ? A. The Spirit of God. Q. In what kind of exercises of the word doth the spirit use to make it effectual ? A. In the reading , but especially in the preaching of the word . Q. Will not the word be effectual without the working of the spirit ? A. No. Q. How is it effectual to sinners ? A. To convince and convert them . Q What do you mean by convincing of them ? A. Giving them a lively sight and sense of their sins and misery . Q. What do you mean by converting of them ? A. Turning them from sin unto God. Q. How is it made effectual to the Saints ? A. To build them up . Q. What do you mean by building them up ? A. A furthering , strengthning , and encreasing them . Q Wherein doth the word build them up ? A. In holiness and comfort . Q To what doth the word thus build them up ? A. To salvation . Q Through what means ? A. Through Faith. Q. Will not the word profit us then , except it be mixed with Faith ? A. No. Q. Is the conviction , conversion , sanctification , and consolation of sinners , the work of the Spirit , by the word , through faith ? A. Yes . Q. 88. How is the Word to be read and heard , that it may become effectual to salvation ? A. That the word may become effectual to salvation , we must attend thereunto with diligence , preparation , and prayer , receive it with saith and love , lay it up in your hearts and practise it in our lives . Q. How must we attend upon the word ? A. With diligence , preparation , and praver . Q. Must we come diligently and frequently to the hearing and reading of it ? A. Yes . Q. And must we observe it , and attend to it with diligence , when we do read or hear it ? A. Yes . Q. Will negligent , slight , and seldom attendance upon the word be sufficient ? A No. Q Is prayer necessary to the making of the word effectual ? A. Yes . Q. Do we not rightly attend upon the word , except we make preparation for it before we come ? A. No. Q What ? must we pray before we come to it , and after we have been at it ? A. Yes . Q And how must we receive it ? A. With faith and love . Q. What is it to receive the word with faith ? A. Soundly to believe the truth and goodness of it , and accept of both . Q. What is it to receive it with love ? A. Lovingly and willingly to embrace it . Q. What must we do with it , when we have received it ? A. Lay it up ? Q. Where , in our heads only ? A. In our hearts . Q. Will it nothing avail us to attend to it , receive it , and retain it , except we practise it in our lives ? A. No. Q. Will the word be effectual to our salvation if thus attended to and received , thus laid up and practised . A. Yes . Q. 89. How do the Sacraments become effectual means of salvation ? A. The Sacraments become effectual means of salvation , not from any virtue in them , or in him that doth administer them , but only by the blessing of Christ , and the working o his Spirit in them that by saith receive them . Q. How do they not become effectual ? A. Not from any virtue in them , or in him that doth administer them . Q. Doth the efficacy of the Sacraments depend upon the goodness or badness of him that doth administer them ? A. No. Q. Is the efficacy of the sacraments from themselves , or do they work upon the soul by own own nature ? A. No. Q. By what do they become effectual ? A. Only by the blessing of Christ. Q. How doth Christ bless the Sacrament that it may become effectual to us ? A. By the working of his Spirit . Q. Are the Sacraments thus blessed , and made effectual unto all ? A. No. Q. To whom then are they effectual ? A. To them that by faith receive them . Q Do not the Sacraments profit them that are in unbelief , and either have not , or use not Faith to receive them ? A. No. Q. 90. What is a Sacament ? A. A Sacrament is an holy Ordinance institued by Christ , wherein , by 〈◊〉 signs , Christ and the benefits of therew Covenant are represented , sealed , and ●pplied to believers . Q. Is the Sacrament a civil Ordinance , or an holy Ordinance ? A. An holy Ordinance . Q. By whom are the 〈◊〉 ? A By Christ. Q. What do you mean by being [ instituted ] by Christ ? A. Appointed and ordained by Christ. Q. What are the parts of a Sacrament ? A. The sign , and the thing signified . Q. What is the outward part of the Sacrament ? A. The outward and sensible sign . Q. Do the signs offer themselves to the senses ? A. Yes . Q. And offer the things signified to our Faith ? A. Yes . Q. Are they empty signs , useless , and unprofitable ? A. No. Q. What do they signifie and convey to us ? A. Christ and the benefits of the New-Covenant . Q After what mann●r are Christ and the benefits of the New-Covenant shewed forth , and conveyed to us in the Sacraments ? A. They are represented , sealed , and applied . Q. Are the sacraments then the se●les , or the confirming of the New Covenant ? A. Yes . Q. Do we seal cur covenant with God , and God his covenant with us at the Sacrament ? A. Yes . Q. To whom are Christ , and the benefits of the new Covenant sealed , and applied ? A. To believers . Q. To all believers ? A. Yes . Q. And to none but believers ? A. No. Q 91. Which are the Sacraments of the New Testament ? A. The Sacraments of the New Testament are Baptism and the Lords Supper . Q. Were there other Sacraments under the old Testament , as Circumcision , and the Passeover . A. Yes . Q. Do these remain in use now ? A. No. Q. What Sacraments hath Christ appointed under the New Testament in the room of these ? A. Baptism , and the Lords Supper . Q. Are there no other Sacraments but these two ? A. No. Q. 92. What is Baptism ? A. Baptism is a Sacrament , wherein the washing with water , in the name of the Father , and of the Son , and of the Holy Ghost , doth signifie and seal our ingrafting into Christ , and partaking of the benefits of the Covenant of Grace , and our engagement to be the Lords : Q. What kind of Ordinance is Baptism ? A. A Sacrament . Q. What is the Elemental sign in Baptism ? A. Water . Q. What is the Ceremonial sign ? A. Washing , or application of the water ? Q. In whose name is the person baptized to be washed with water ? A. In the Name of the Father , and of the Son , and of the Holy Ghost . Q. What do you mean by baptizing [ in the Name ] of the Father , Son , and Holy Ghost ? A In the authority , and into the faith , profession , and obedience of Father , Son , and Holy Ghost . Q. What is signified , sealed , and engaged to , as to be done on Gods part in Baptism ? A. Our ingrafting into Christ , and being made partakers of the benefits , of the Covenant of Grace . Q. What is sealed to on our part in Baptism , or what do we engage to ? A. To be the Lords . Q. Are our ingrafting into Christ , partaking of the benefits of the Covenant of Grace , and our engagement to be the Lords , signified and sealed to in Baptism ? A. Yes . Q. 93. To whom is Baptism to be administred ? A. Baptism is not to be administred to any that are out of the visible Church , till they profess their faith in Christ , and obedience to him , but the infants of such as are members of the visible Church are to be baptized . Q. To whom is Baptism not to be administred ? A. Not to any that are out of the visible Church . Q. Till when is it not to be administered to such ? A. Not till they profess their faith in Christ , and obedience to him . Q. What kind of profession must such make then before they be baptized ? A. Of faith in Christ , and obedience to him . Q. May infants be baptized ? A. Yes . Q. What all infants whatever ? A. No. Q. Whose infants then ? A. The infants of such as are members of the visible Church . Q. 94. What is the Lords Supper ? A. The Lords Supper is a Sacrament , wherein , by giving and receiving Bread and Wine according to Christs appointment , his death is she wed forth ; and the worthy receivers are not after a corporal and carnal manner , but by faith , made partakers of his Body and Blood , with all his benefits to their spiritual nourishment and growth in grace . Q. What kind of Ordinance is the Lords ; Supper ? A. A Sacrament . Q. What are the Elemental signs in the Lords Supper ? A. Bread and Wine . Q. What are the Ceremonial signs ? A. Breaking the Bread , giving , and receiving the Bread and Wine . Q. What is signified by the Bread ? A. The Body of Christ. Q. What by the Wine ? A. The Blood of Christ. Q. What by the giving of the Bread and Wine ? A. Gods giving all Christ to us . Q. What by our receiving ? A. Our taking All of Christ. Q. What by breaking of the Bread ? A. Christ being broken , bruised , and tormented for us . Q. Why are the Bread and Wine given apart , and not together ? A. To shew forth Christs death in the parting his blood from his body . Q. What are we made partakers of in the Supper ? A. Christs body and blood , with all his benefits . Q. How are we not partakers of his Body and Blood ? A. Not after a corporal and carnal manner . Q. How are we partakers ? A. By Faith. Q. Who are made partakers of Christs body and blood ? A. The worthy receivers . Q. What do you mean by worthy receivers ? A. Such as are in some measure qualified , fitted , and prepared for receiving . Q. To what end are we here made partakers of Christs body and blood ? A. To our spiritual nourishment and growth in Grace . Q. 95. What is required in the worthy receiving of the Lords Supper ? A. It is required of them that would worthily partake of the Lords Supper , that they examine themselves , of their knowledg , to discern the Lords body , of their faith to feed upon him , of their repentance , love , and new obedience , lest coming unworthily , they eat and drink judgment to themselves . Q. What is the great duty of those that are to come to the Lords Supper ? A. To examine themselves . Q. How many things must they examine themselves about ? A. Five , viz. 1. Knowledg . 2. Faith. 3. Love. 4. Repentance . 5. New Obedience . Q. Must every one that cometh to the Lords Supper have knowledg . A. Yes . Q. And examine himself of his knowledg ? A. Yes . Q Why is knowledg necessary ? A. To discern the Lords body . Q. Are all persons that are grosly ignorant unworthy receivers . A. Yes . Q. And do such eat and drink damnation to themselves ? A. Yes . Q Cannot a man be a worthy receiver wishout faith ? A. No. Q. And must he examine himself in his faith ? A. Yes . Q. Why is faith necessary ? A. To feed upon Christ. Q. Whom do we feed on in the Lords Supper ? A. On Christ. Q. By what ? A. By faith . Q. Must we have love as well as faith : love to God , and love to the brethren , if we would worthily partake of the Lords Supper ? A. Yes . Q. And is the having and trying of repentarc and new obedience , necessary to worthy receiving ? A. Yes . Q. Is there any danger if we come unworthily ? A. Yes . Q. What is the danger ? A. We should eat and drink damnation to our selves . Q. Are all that come to the Sacraments without faith , love , repentance , and new obedience , unworthy receivers , that eat and drink their own damnation ? A. Yes . Q. 96. What is Prayer ? A. Prayer is an offering up of our desires unto God , for things agreeable to his will , in the Name of Christ , with confession of our sins , and thankful acknowledgment of his mercies . Q. Do we offer up any thing to God in Prayer ? A. Y s. Q. What , our words only ? A. No. Q. What then ? A. Our desires . Q. Is it prayer to repeat a few lifeless words , when our hearts and desires are not offered up ? A. No. Q. To whom must we offer up our desires in Prayer ? A. To God. Q. To none but God ? A. No. Q. For what must we pray ? A. For things agreeable to Gods will. Q. What to his revealed will ? A. Yes . Q. Is not Gods secret will the rule of our Prayer ? A. No. Q. In whose Name must we pray ? A. In the name of Christ. Q. What is it to pray in the Name of Christ ? A. To pray at his command , depending on his strength for assistance , and on his merits and intercession for acceptance . Q. What must our desires to God be joined with ? A. Confession of our sins . Q. And what else ? A. Thankful acknowledgment of his mercies . Q. How many parts are there then of Prayer ? A. Three ; Confession , Petition , and Thanksgiving . Q. And how many things are there as the matter of these ? A. Three ; our sins , wants , and mercies . Q. Which of these is the matter of Confession ? A. Our sins . Q. Which of Petition ? A. Our desires and wants . Q. Which of Thanksgiving . A. Our mercies . Q. 97. What rule hath God given for our direction in Prayer ? A. The whole word of God is of use to direct us in Prayer ; but the special rule of direction is , that form of Prayerwhich Christ taught his Disciples , commonly called the Lords Prayer . Q. What is our general rule for our direction in Prayer ? A. The whole word of God. Q. What is the special rule ? A. The Lords Prayer . Q. Of what special use is the Lords Prayer ? A. To direct us in Prayer . Q. 98. What doth the Preface of the Lords Prayer teach us ? A. The Preface of the Lords Prayer [ which is , Our Father which art in heaven ] tacheth us , to draw near to God with all holy reverence and confidence , as children to a father able and ready to help us , and that we should pray with and for others . Q. How many parts be there of the Lords Prayer ? Three ; viz. The Preface , six Petitions , and the Conclusion . Q. Which is the Preface ? A. Our Father which art in heaven . Q. How must we draw nigh to God in Prayer ? A. As children to a Father . Q. How is that ? A. With Reverence and Confidence . Q. Must we come to God with all holy reverence and eonfidence , because he is our heavenly Father ? A. Yes . Q. What ground have we for our confidence ? A. Because he is a Father able and ready to help us . Q. Why do we say [ our Father ] and not [ my Father ] ? what doth this teach us ? A. That we should not only pray by our selves , and for our selves , but with and for others . Q. Must we pray for others then ? A. Yes . Q. For whom must we pray ? for all ? A. Yes , except those that have sinned the sin unto death . Q. What for our enemies ? A. Yes . Q. And especially for the Church of God , for our Magistrates , Ministers , and those that we are most related and engaged to , or desired to pray for ? A. Yes . Q. 99. What do we pray for in the first Petition ? A. In the first Petition [ which is , Hallowed be thy name ] we pray , that God would enable us and others , to glorifie him in all that whereby he maketh himself known , and that he would dispose all things to his own glory . Q. Which is the first Petition ? A. Hallowed be thy Name . Q. What do you mean by the [ Name ] of God ? A. Any thing whereby he maketh himself known . Q. What do you mean by [ Hallowed ] be thy Name ? A. Let thy name be sanctified , or glorified . Q. Are we here then to bewail the dishonour that we have brought to Gods name by our self-seeking , and other sins , whereby we have robbed him of , and obscured his glory ? A. Yes . Q. Do we pray that he would enable others too , as well as our selves ? A. Yes . Q. How do we here desire God to dispose of all things in the world ? A. To his own glory . Q. Is this the first and principal thing that we should seek in our prayers , that Gods name may be hallowed , or sanctified , and glorified . A. Yes . Q. What , that his works may be magnified , and his word glorified , his worship observed , and all his attributes and excellencies highly honoured , commended , adored , and admired by us , and all his creatures . A. Yes . Q. 100. What do we pray for in the second Petition ? A. In the second Petition [ which is , Thy Kingdom come ] we pray , that Satans Kingdom may be destroyed , and that the Kingdom of Grace may be advanced , our selves and others brought into it , and kept in it , and that the Kingdom of Glory may be hastened . Q. Which is the second Petition ? A. Thy Kingdom come . Q. Whose Kingdom do we here pray against ? A. The Kingdom of Satan . Q. Whose Kingdom do we pray for ? A. The Kingdom of Christ. Q. What do we pray for with reference to Satans Kingdom ? A. That it may be destroyed . Q. Do we here pray that our sins may be mortified , in the prevalency whereof Satans Kingdom stands ? A. Yes . Q. How manifold is the Kingdom of Christ ? A. Two-fold : The Kingdom of Grace ; and the Kingdom of Glory . Q. What do we pray for with reference to the Kingdom of Glory ? A. That it may be hastened . Q. What do we pray for with reference to the Kingdom of Grace ? A. That it may be advanced . Q. How ? A. By our selves , and others , being brought into it , and kept in it . Q. Are we naturally the subjects of Satans Kingdom ? A. Yes . Q. And is this here to be acknowledged by us ? A. Yes . Q. And are we to pray that we may be brought into , and made real subjects of Christs Kingdom , and that not only of his more general Kingdom , the visible Church , but his more special Kingdom , the Church invisible ? A. Yes . Q. Must we pray bere that the Gospel may be propagated among those that know it not , and prosperously succeed among those that know it , that so others may be brought into , and kept in it , as well as our selves ? A. Yes . Q 101. What do we pray for in the third Petition ? A. In the third Petition , [ which is , Thy will be done on earth as it is in heaven ] we pray , that God would make us able and willing to know , obey , & submit to his will in all things , as the Angels do in heaven . Q Which is the third Petition ? A. Thy will be done . Q. What do we pray here with reference to the will of God. A. That we may know it , obey it , and submit to it . Q. What do we pray for with reference to the will of his Precept ? A. That we may know and obey it . Q. And for what with referenee to the will of his Providence ? A. That we may submit to it . Q. Wherein are we to obey and submit ? A. In all things . Q. Are we naturally ignorant of his will ? A. Yes . Q. And neither able , nor willing to know it ? A. No. Q. Are we naturally contrary to his will , and unwilling as well as unable to obey or submit to it , though we did know it ? A. Yes . Q. And are we to acknowledg this in our prayers ? A. Yes . Q. How may we come to know , obey , and submit to his will ? A. By his grace . Q. How doth grace qualifie us for the knowing , obeying , submitting to his will ? A. It makes us both able and willing . Q. After what pattern must we obey and submit to the will of God ? A. As the Angels do in heaven . Q. What , universally , chearfully , constantly , zealously , as they do ? A. Yes . Q. 102. What do we pray for in the fourth Petition . A. In the fourth Petition , [ which is , Give us this day our daily bread ] we pray , that of Gods free gift , we may receive a competent portion of the good things of this life , and enjoy his blessing with them . Q. Which is the fourth Petition ? A. Give us this day our daily bread . Q. What things do we pray for in this Petition ? A. The good things of this life . Q. Are these meant by our [ daily bread ] ? A. Yes . Q. What measure or proportion of them do we pray for ? A. A competent portion . Q. What do you mean by a competent portion ? A. Such a portion of them as is sufficient and convenient for us . Q. Can we deserve the good things of this life ? A. No. Q. Can we procure them by our own industry ? A. No. Q. How do we come to receive them then ? A. Of Gods free gift . Q. Do we acknowledg them to be Gods free gifts , when we say [ Give us ] our daily bread ? A. Yes . Q. What else do we pray for to enjoy with them ? A. Gods blessing . Q. Is it not sufficient that we have the things themselves , without we have his blessing with them ? A. No. Q. Why do we say , Give us [ this day ] our daily bread ? Is it to teach us not to care for to morrow , and to instruct us that we must pray daily ? A. Yes . Q. And why do we pray for bread ? Is this to teach us to moderate our affection to , and desires after earthly things ; and not to desire above what may be sufficient for our comfort , and to be content if we have but Necessaries ? A. Yes . Q. In what Petition do we pray for temporal things ? A. In the fourth . Q. 103. What do we pray for in the fifth Petition ? A. In the fifth Petition , [ which is , And forgive us our debts , as we forgive our debttors ] , we pray , that God for Christs sake would freely pardon all our sins , which we are the rather encouraged to ask , because by his grace we are enabled from the heart to forgive others . Q. Which is the fifth Petition ? A. Forgive us our Debts , as we forgive our Debtors . Q. What do you mean by our debts . A. Our sins . Q. Must we acknowledg our selves debtors to Gods Justice by sin ? A. Yes . Q. Who is it that alone can forgive the debt of sin ? A. God. Q. For whose sake do we pray that God would forgive us ? A. For Christs sake . Q. Are we able to make any satisfaction for our sins , and to pay our debts ? A. No. Q. Must God forgive the debt if ever we be freed ? A. Yes . Q. Doth God forgive our sins for any desert of ours ? A. No. Q. How then ? A. Freely . Q. Whence have we encouragement to ask of God the forgiveness of our debts ? A. Because we that are infinitely short of his goodness , do yet forgive our debtors . Q. Must we then forgive others wrongs against us , as ever we expect that God should forgive us ? A. Yes . Q. After what manner must we forgive others ? A. From the heart . Q. Is it enough to forgive them in words only ? A. No. Q. May we not have desires of revenge towards them , nor wish them evil in our hearts ? A. No. Q. Can we do this of our selves ? A. No. Q. How should we then be enabled hereunto ? A. By his grace . Q. Is this an encouragement to us to ask and expect that God should forgive us , when we by his grace are enabled from the heart to forgive others ? A. Yes . Q. 104. What do we pray for in the sixth Petition ? A. In the sixth Petition , [ which is , and lead us not into temptation , but deliver us from evil ] we pray , that God would either keep us from being tempted to sin , or support and deliver us when we are tempted . Q. Which is the sixth Petition ? A. Lead us not into temptation , but deliver us from evil . Q. Do we here acknowledg our apiness to fall , and to run into temptation ? A. Yes . Q. And our inability without Gods special assistance to stand in and under temptation ? A. Yes . Q. What do we here pray to be kept from ? A. From being tempted to any sin . Q. And what mercy do we pray we may have when we are tempted ? A. That we may be supported and delivered . Q. Do we pray absolutely to be delivered from the sin , and in Gods time from the temptation also ? A. Yes . Q. May we run into temptation ? A. No. Q. And must we pray that God ( if it be his will ) would not in his providence expose us to temptation ? A. Yes . Q. 105. What doth the Conclusion of the Lords Prayer teach us ? A. The conclusion of the Lords Prayer , [ which is , For thine is the Kingdom , the power and the glory for ever , Amen . ] teacheth us , to take our encouragement in prayer from God only , and in our prayers to praise him , ascribing Kingdom , power , and glory to him : And in testimony of our desire and assurance to be heard , we say , Amen . Q. Which is the conclusion of the Lords Prayer ? A. For thine is the kingdom , the power and the glory for ever and ever , Amen . Q. Whence are we to take our encouragement in Prayer ? A. From God only . Q. May we take it from any worthiness in our selves , or in any other creature ? A. No. Q. Where are we taught to take our encouragement in Prayer from God only ? A. In the conclusion of the Lords Prayer . Q. Is this an encouragement to us in prayer , that the Kingdom , and Rule , and Soveraignty is Gods , and therefore he may give us what he pleaseth ? A. Yes . Q. And that the power is Gods , and therefore he can do according to , and above all our necessities , let our Case be what it will ? A. Yes , Q. And that the glory belongs to God , and therefore we are encouraged from the glorious excellencies of his nature to expect , and for the furtherance of his own honour to desire the fulfilling of our requests ? A. Yes . Q. And doth the conclusion also teach us to join Praises to our Prayers ? A. Yes . Q. Is Gods kingdom , power , and glory then , the matter both of our encouragement , and of his praise ? A. Yes . Q. Is God praised by us in our ascribing all glory , power , and dominion to him , and in commending his excellencies and Prerogatives ? A. Yes . Q. And why do we say [ Amen ] ? A. In testimony of our desire , and assurance to be heard . Q. Doth it imply both earnestness in desiring , and confidence of speeding ? A Yes . Q. What is the meaning of Amen ? A. 1. So let it be . 2. So it shall be . Useful Questions , Whereby a Christian may every day examine himself . Psal. 4. 4. Commune with your heart upon your beds . EVery Evening before you sleep ( unless you find some other time in the day more for your advantage in this work ) sequester your self from the world , and having set your heart in the presence of the Lord , charge it before God to answer to these Interrogatories . For your Duties . Q. 1. Did not God find me on my Bed , when he looked for me on my knees ? Job 1. 5. Psal. 5. 3. Q. 2. Have not I prayed to no purpose , or suffered wandring thoughts to eat out my duties ? Mat. 15. 8 , 9. Jer. 12. 2. Q. 3. Have not I neglected or been very overly in the reading Gods holy word ? Deut. 17. 19. Josh. 1. 7 , 8. Q. 4. Have I digested the Sermon I heard last ? Have I repeated it over , and prayed it over ? Luke 2. 19 , 51. Psal. 1. 2. & 119. 5 , 11 , 97. Q. 5. Was there not more of custom and fashion in my family-duties than of conscience ? Psal. 101. 2. Jer. 30. 21. Q. 6. Wherein have I denyed my self this day for God ? Luke 9. 23. Q. 7. Have I redeemed my time from too long or needless visits , idle imaginations , fruitless , discourse , unnecessary sleep , more than needs of the world ? Eph. 5. 16. Col. 4. 5. Q. 8. Have I done any thing more than ordinary for the Church of God , in this time extraordinary ? 2 Cor. 11. 28. Isa. 62. 6. Q. 9. Have I took care of my company ? Prov. 13. 20. Psal. 119. 63. Q. 10. Have not I neglected or done something against the duties of my Relations , as a Master , Servant , Husband , Wife , Parent , Child , &c. Eph. 5. 22. to chap. 6. v. 10. Col. 3. 18. to the 4. v. 2. For your Sins . Q. 1. Doth not sin sit light ? Psal. 38. 4. Rom. 7. 24. Q. 2. Am I a mourner for the sins of the Land ? Ezek. 9. 4 : Jer. 9. 1 , 2 , 3. Q. 3. Do I live in nothing that I know or fear to be a sin ? Psal. 119. 101 , 104. For your Heart . Q. 1. Have I been much in holy Ejaculations ? Neh. 2. 4 , 5. Q. 2. Hath not God been out of mind ? Heaven out of sight ? Psal. 16. 8 : Jer. 2. 32. Col. 3. 1 , 2. Q. 3. Have I been often looking into mine own heart , and made conscience even of vain thoughts ? Prov. 3. 23. Psal. 119. 113. Q. 4. Have not I given way to the workings of pride , or passion ? 2 Chron. 32. 26. James 4. 5 , 6 , 7. For my Tongue . Have I bridled my Tongue and forced it in , Jam. 1. 26. Jam. 3. 2 , 3 , 4. Psal. 39. 1. Q. 2. Have I spoken evil of no man ? Tit. 3. 2. Jam. 4. 11. Q. 3. Hath the Law of the Lord been in my mouth as I sate in my house , went by the way , was lying down , and rising up ? Deut. 6. 6 , 7. Q. 4. Is there no company I have come into , but I have dropped something of God , and left some good savour behind ? Col. 4. 6. Eph. 4. 29. For your Table : Q. 1. Did not I sit down with no higher end than a beast , meerly to please my appetite ? Did I eat and drink to the glory of God ? 1 Cor. 10. 31. Q. 2. Was not my appetite too hard for me ? Jude 12. 2 Pet. 1. 6. Q. 3. Did not I arise from the Table without dropping any thing of God there ? Luke 7. 36 , &c. Luke 14. 1 , &c. John 6. Q. 4. Did not I mock God , when I pretended to crave a blessing , and return thanks ? Acts 27. 35 , 36. Mat. 15. 36. Col. 3. 17. 23. For your Calling . Q. 1 : Have I been diligent in the duties of my Calling ? Eccles. 9. 1 Cor. 7. 17. 20. 24. Q. 2. Have I defrauded no man ? 1 Thes. 4. 6. 1 Cor. 6. 8. Q. 3. Have I dropped never a lye in my shop , or trade ? Prov. 21. 6. Eph. 4. 25. Q. 4. Did not I rashly make , nor falsly break some promise ? Psal. 106. 33. Josh. 9. verse 14 , &c. Psal. 15. 4. An Addition of some brief Directions for the Morning . D. 1. If through necessity or carelesness you have omitted the reading and weighing of these questions in the Evening , be sure to do it now . D. 2. Ask your self , what sin have I committed ? what duty have I omitted ? Against which of these Rules have I offended in the day foregoing ? And renew your repentance , and double your watch . D. 3. Examine whether God were last in your thoughts when you went to sleep ; and first , when you awoke . D. 4. Enquire whether your care of your heart and ways doth increase upon your constant using of this course for self-examination , or whether it doth abate , and you grow more remiss . D. 6. Impose a task of some good meditation upon your selves while you are making ready , either to go over these Rules in your thoughts , or the heads of the Sermon you heard last , or the holy meditations for the purpose in the practice of Piety , or Scudders daily walk . D. 6. Set your ends right for all that day . D. 7. Set your watch , especially against those sins and temptations that you are like to be most incident to , that day . To the most endeared People , the Inhabibitants of Taunton ; Salvation . Most dearly beloved aud longed for , my Joy and Crown . MY hearts desire , and prayer for you is , that you may be saved . This is that which I have been praying , and studying , and preaching for these many years ; and this is the end of my venturing , and suffering , and writing at this prsent time . God that knoweth all things , he knoweth that this is my wish ; Oh that I could but come at your souls ! And that this is the prize and the gain that I run for , that I might win souls . I seek not other gifts give me your hearts , let me but part between your sins and you ; suffer me but to save you . Give me leave to carry you over to Jesus Christ , and I will not ask you any more . I will serve you gladly , I will suffer for you thankfully , so I may but save you . Do not wonder why I follow you so pressingly , why I call upon you so frequently ; let not my importunity be grievous to you ; all this is but to save you . Christ did not bethink his blood , and shall I bethink my breath , or ink , in order to your salvation ? What pity is it , that any of you should miscarry at last , under the power of ignorance , or by a prophane negligence , or a formal and lifeless profession of strict godliness . Beloved , I am afraid of you , lest ( as to many of you ) I have run in vain . I cannot but most thankfully acknowledg , that ( considering the paucity of these that are saved ) there are not a few of you who are the joy of your Ministers & the glory of Christ. But it cannot be dissembled , that far the greater number give little ground to hope , that they are in the state of salvation . And must not this be a pinching thought , to a compassionate teacher , to think , that he cannot for his heart perswade men but that the most of them will wilfully throw away themselves ? Is it not a woful sight , to behold the devils driving a great part of our miserable flocks , ( as they did once the herd of swine , the keepers themselves amazed looking on , ) I say driving them violently down the hill , till they be choked in the water , & drowned irrecoverably in the gulph of endless perdition ? Ah miserable spectacle ! what through the loosness and sensuality of some , what throngh the wilful blindness of others , what through the halving , and cold , and customary religion of others , how great a number of our flocks is Satan like to carry utterly away from us , after all that hath been done to save them ? Yet I cannot but call after them . Hearken unto me , O ye Children . How long will you a love vanity , and follow after leasing , and b trust in lying words ? As the Lord liveth you are lost , except you turn : c wherefore turn your selves and live ye . Ah how mercy woeth you ! how it waiteth to be gracious to you ! Hear , O sinners , hear . See you not how the merciful Saviour of the world stretcheth forth his hands all the day long , and spreadeth forth his wings , and calleth you as a hen doth her chicken ? Hear you not the soundings of his bowels ? he hath no need of you ; yet how do his compassions melt over perishing sinners ? his e heart is turned within him , and shall not this turn your hearts ? his repentings are kindled together ? and shall not this lead you to repentance ? f Behold , he standeth at the door and knocketh . O man wilt thou keep Jesus at the door , and lodg Barabbas in thy bosom ? and prefer thy cruel lusts , before thy compassionate Lord ? Oh his melting love to sinners ! he g calleth after them , he h weepeth over them , he i cryeth to them ; How long ye simple ones , will you love simplicity ? k will you not be made clean ? when shall it once be ? why will you die ? Turn you at my reproof : behold , I will pour out my spirit unto you . Sinner , art thou not yet melted ? Oh come in at his loving calls . Come out from thy sins : touch the scepter of grace and live : why shouldest thou be l dashed in pieces by his iron rod ? kiss the Son : why shouldst thou perish in the way ? set up Jesus as thy King , lest he count thee for his m enemy , because thou wouldest that he should not reign over thee , and so thou be called forth and slain before him . Oh how dreadful will this case be to perish under the pitiful eyes of his mercy , and to die by the hand of a Saviour ! Oh double hell , to have thy redeemer become thine executioner ! and the hand that was so long stretched forth to save thee , to be now stretched forth to slay thee ! and the merciful heart of Christ himself hardned against thee , so as that he should call thee forth , and with his own hand hew thee in pieces , ( as Samuel did Agag ) before the Lord. But I have been too too long in prefacing to what I intended forthwith to have fallen upon : indeed I am apt to run out in matters that do so nearly touch upon your greatest concernments . Beloved , I despair of ever bringing you to salvation , without sanctification : or possessing you of happiness , without perswading you to holiness . God knows I have not the least hope ever to see one of your faces in heaven , except you be converted and sanctified , and exercise your selves unto godliness . This is that I drive at . I beseech you study to further personal godliness and family godliness . 1. Personal godliness . Let it be your first care to set up Christ in your hearts . See that you make all your worldy interests to stoop to him , that you be entirely and unreservedly devoted unto him . If you n wilfully and deliberately and ordinarily harbour any sin , you are undone ? See that you unfeignedly take the Laws of Christ , as the rule of your words , thoughts , and actions ; and subject your o whole man , members and mind faithfully to him . If you have not a true respect to p all Gods Commandments , you are unsound at heart . Oh study to get the image and impress of Christ upon you within . Begin with your hearts , else you build without a foundation . Labour to get a saving change within , or else all external performances will be to no purpose . And then study to shew forth the power of godliness in the life . Let piety be your first and great business . 'T is the highest point of Justice , to give God his due . Beware that none of you be a Prayer-less person : for that is a most certain discovery of a Christless and q a graceless person , of one that is a very stranger to the fear of God. Suffer not your Bibles to gather dust . See that you r converse daily with the word . That man can never lay claim to blessedness , whose s delight is not in the Law of the Lord. Let meditation and self-examination be your daily exercise , else the Papists , yea , the Pagans , will condemn us . That the short questions , which I have given you as a help to self-examination , may be daily perused by you , is the matter of my passionate request unto you . If ever you come to any growth in holiness , without the constant use of this practice , I am grosly deceiv'd ; and therefore I would beseech , yea , even charge you , by the Lord , that you would daily examine your selves by these questions , till you have found a better help to this duty . But Piety , without Charity , is but the half of Christianity , or rather impious hypocrisie . We may not divide the Tables . See therefore that you do justly , and love mercy , and let Equity and Charity run like an even thread , throughout all your dealings . Be you temperate in all things , & let Chastity and Sobriety be your undivided companions . Let Truth and Purity , Seriousness and Modesty , Heavenliness and Gravity , be the constant ornaments of your speech . Let patience and humility , simplicity and sincerity shine out in all the parts of your conversations . See that you forget and forgive wrongs , and requite them with kindness , as you would be found children of the most High. Be merciful in your censures , and put the most favourable construction upon your brethrens carriage , that their actions will reasonably bear . Be slow in promising , punctual in fulfilling . Let meekness and innocency , affableness , yieldingness , and courtesie , commend your conversations to all men . Let none of your relations want that love and loyalty , that reverence and duty , that tenderness , care , and vigilancy , which their several places and capacities call for . This is throughout godliness . I charge you before the most high God , that none of you be found a swearer , or a lyar , a lover of evil company , or a scoffer , or malicious , or covetous , or a drunkard , or a glutton , unrighteous in his dealing , unclean in his living , or a quarreller , or a thief , or a backbiter , or a railer : for I denouce unto you from the living God , that t destruction and damnation is the end of all such . 2. Family godliness . He that hath set up Christ in his heart , will be sure to study to set him up in his house . Let every family with you be u a Christian Church ; every house , a house of Prayer ; every houshold , a houshold of faith . Let every housholder say , with Johua , w I and my house will serve the Lord ; and resolve with David , x I will walk within my house with a perfect heart . Let me press upon you a few duties , which I have been long harping upon , but alas ( I speak it to your shame ) with many ( too too many ) of you , to little purpose in general . First , Let Religion be in your families , not as a matter by the by ( to be minded at leisure , when the world will give you leave ) but the standing business of the house . Let them have your prayers as duly as their meals ; is there any of your families , but have time for their taking food ? wretched man ! canst thou find time to eat it , and not find time to pray in ? Secondly , settle it upon your hearts , that your souls are bound up in the souls of your family . They are committed unto you , & ( if they be lost through your neglect ) will be required at your hands . Sirs , if you do not , you shall know , that the charge of souls is a heavy charge , and that the blood of souls is a heavy guilt . O man , hast thou a charge of souls to answer for , and dost thou not yet bestir thy self for them , that their blood be not found in thy skirts ? wilt thou do no more for immortal souls , thèn thou wilt do for thy beasts that perish ? What dost thou do for thy children , and servants ? Thou providest meat and drink for them , agreeable to their natures , and dost thou not the same for thy beasts ? Thou givest them medicines , and cherishest them when they be sick , and dost thou not as much for thy swine ? more particularly . 1. Let the y solemn reading of the word and z singing of Psalms , be your family exercises . 2. Let every person in your families be duly called to an account , of their profiting by the word heard or read , as they be about doing your own business . This is a duty of consequence unspeakable , and would be a means to bring those under your charge , to remember and profit by what they receive . See Chists example in calling his family to an account , Mat. 16. 11. 13. 15. 3. Often take an account of the souls under your care , concerning their spiritual * estates , make inquiry into their conditions , insist much upon the sinfulness and misery of their natural estate , and upon the necessity of regeneration and conversion , in order to their salvation . Admonish them gravely of their sins , incourage beginnings . Follow them earnostly , and let them have no quiet for you , till you see them in a saving change . This is a duty of high consequence , but ( I am afraid ) fearfully neglected , even by some that are godly . Doth not Conscience say , Thou art the man ? 4. Look to the strict sanctifying of the Sabbath a by all your housholds . Many poor families have little time else . O improve but your Sabbath days as diligently in labouring for knowledg , and doing your Makers work , as you do the other days in doing your own work , and I doubt not , but you may come to some proficiency . 5. Let the b Morning and Evening Sacrifice of solemn Prayer , be daily offered up in all pour families . Beware they be not found among the families that call not upon Gods name ; for why should there be c wrath from the Lord upon your families ? O miserable families , without God in the world , that are without family Prayer ! What have you so many family sins , family wants , family mercies , what and yet no family Prayers ? How do you pray with d All prayer and supplication , if you do not with family prayer ? Say not , I have no time . What hast thou all thy time on purpose to serve God , and save thy soul ? and yet is this for which thou canst find no time . Find but a heart , and I will find time . Pinch out of your meals , and sleep , rather than want for Prayer . Say not , my business will not give leave . This is the greatest business to save thy self , and the souls committed to thee . Besides , a whet will be no let . In a word , the e blessing of all is to be got by prayer ; and what is thy business without Gods blessing ? Say not , I am not able . Use the f one talent , and God will increase . Helps are to be had , till thou art better able . But if there be no other remedy , thou must join with thine abler neighbour . God hath special regard to joint-prayer , and therefore you must improve family advantages for the performing of it . 6. Put every one in your families upon private prayer . Observe whether they do perform it . Get them the help of a form , if they need it , till they are able to go without it . Direct them how to pray , by minding them of their sins , wants , and mercies , the materials of prayer . This was the practice of John , and of Jesus , Luke 11. 1 , 2 , &c. 7. Set up Catechizing in your Families , at the least once every week . It was my parting , dying request , that you would set up and maintain this duty constantly in your families . Have you done it all accordingly ? Cannot your consciences witness , cannot your families witness you have not ? Well , I thought my parting words would have done something with you : I hoped the fervent request of a dying Minister , would have prevailed for such a small matter with you . What , to this day without solemn catechizing in yonr houses ? Ah , what a discouragement to your Teacher is this ? Brethren , shall I yet prevail with you ? will you reject me now also ? O let me perswade you , before you take off your eyes from these lines , to resolve to set upon the constant exercise of this duty . Surely I have done and suffered more for you than this comes to : will you now deny me ? I beseech you let me find , if ever God do again bring me to visit your houses , that the words of a suffering Minister have some power with you . I have sent you an help on purpose : what , shall all my perswasions be but speaking in the wind ? and all my pains but labouring in the fire ? Beloved , have you no dread of the Almighties charge , That you should h teach these things diligently to your children , and talk of them as you sit in your houses , &c. and i train them up in the way wherein they should go . Hath God so commended Abraham that k he would teach his children and houshold , and that he had l many instructed servants , and given such a promise to him thereupon , and will not you put in for a share neither in the praise , nor the promise ? Hath m Christ honoured catechizing with his presence , and will not you own it with your practice ? Say not , they are careless , and will not learn. What have you your authority for , if not to use it for God , and the good of their souls ? You will call them up , and force them to do your work ; and should you not at least be as zealous in putting them upon Gods work ? Say not , they are dull , and are not capable : If they be dull , God requires of you the more pains and patience ; but so dull as they are , you will make them to learn how to work ; and can they not learn as well how to live ! Are they capable of the mysteries of your trade , and are they not capable of the plain principles of Religion ? well , as ever you would see the growth of religion , the cure of ignorance , the remedy of prophaness , the downfall of error , fulfil you my joy in going through with this duty . I have been too long already , and yet I am afraid my letter will be ended before my work be done . How loth am I to leave you , before I have prevailed with you to set to the work to which you are here directed will you pass your promise ? will you give me your hands ? Oh that you would ! you cannot do me a greater pleasure . Ask what you will of me . See if I will not do as much for you . Oh that your families might be a joy to me , as that twice noble Ladies to John ; who professes he had no greater joy , then to find her children walking in the truth ! Beloved , why should you not give the hand one to another , & mutually engage each to other , for more vigorous and diligent endeavours , in promoting family godliness . I must tell you , God looks for more than ordinary from you , in such a day as this . He expects that you should do , both in your hearts , & in your houses , somewhat more than ever , under these his extraordinary dispensations ; my most dearly beloved , mine own bowels in the Lord , will you satisfie the longings of a travelling Minister ? will you answer the calls of divine providence ? would you remove the incumbent , or prevent the impending calamities ? would you plant nurseries for the Church of God ? would you that God should build your houses , and bless your substance ? would you that your children should bless you ? that your Father should bless you ? Oh then set up Piety in your families as ever you would be blessed , or be a blessing ; let your hearts and your houses be the temples of the living God , in which his worship ( according to all the forementioned directions ) may be , with constancy reverently performed . Pardon my prolixity , and importunity in so earnest pursuing of you , I am yet afraid I have done too soon , and shall end without my errand . The Lord God perswade you . To him I turn me ; for I am well assured he can prevail with you . O Father of Spirits , that hast set me over thy flock to watch for their souls as one that must give an account . I have long studied thy will , and taught in thy name , and do unfeignedly bless thee , that any have believed my report . I have given unto them the words which thou gavest me , and they have received them . I have manifested thy name unto them , and they have kept thy word . And now I am no more with them , but I come unto thee : Holy Father , keep them through thine own name , for they are thine . As they have kept the word of thy patience , so keep thou them in the hour of temptation . They are but a flock , a little and a helpless flock : but thou art their shepherd , suffer them not to want . Do thou feed them and fold them . Let thy rod and thy staff comfort them , and let not the beasts of prey fall upon them to the spoiling of their souls . But what shall I do for them that will not be gathered . I have called after them but they would not answer . I have charged them in thy name , but they would not hear . I have studied to speak perswasively to them , but I cannot prevail . Yea , I said I have laboured in vain , I have spent my strength for nought , and in vain , yet I cannot give them over , much less may I give thee over . Lord perswade Japhet , to dwell in the tents of Shem. Lord compel them to come in , and lay the hands of mercy upon them , as thou didst on lingring Lot , and bring them forth , that they may escape for their lives , and not be consumed . Lord , I pray thee , open their eyes that they may see , and lay hold upon their hearts by thine omnipotent grace . Do thou turn them , and they shall be turned . O bring back the miserable captives , and suffer not the enemy of mankind to drive away the most of the flock before mine eyes , and to deride the fruitless endeavours of thy labourers , and boast over them , that he can do more with them , though he seek to ruin them , than all the beseechings , counsels , and charges of thy servants that seek to save them . Lord , if I could find out any thing that would pierce them , that would make its way into their hearts , thou knowest I would use it . But I have been many years pleading thy cause in vain . O let not these endeavours also be lost . O God , find out every ignorant , every prophane sinner , every prayerless soul , and every prayerless family , and convince them of their miserable condition , while without thee in the world . Set thy image upon their souls , set up thy worship in their families . Let not pride , ignorance , or slothfulness , keep them in neglect of the means of knowledg . Let thine eyes be over the place of my desires for good , from one end of the year to the other end thereof . Let every house therein be a seminary of Religion , and let those that cast their eyes upon these lines , find thee sliding in by the secret influence of thy grvce into their hearts , and irresistibly engaging them to do thy pleasure . Amen . Amen . FINIS . Books printed for Edw. Brewster , at the Crane in Pauls Church-yard . 1674. THe Apostolical History containing the Acts , Labours , Sermons , Discourses , Miracles , Successes of the Holy Apostles from Christs Ascention to the Destruction of Jerusalem by Titsn ; By Sam. Cradock , B. D. Fol. A Prospect of Divine Providence ; By T. C. M. A. 8 vo . Cases of Conscience ; Practically Resolved by the Reverend and Learned John Norman , late Minister of Bridgwater . 8 vo . The Righteous mans Evidence for Heaven ; By Timothy Rogers . 12. Mr. John Ball his large and small Catechism . 8 vo . The Doctrine of the Bible . 12. The last Will and Testament of Basil Valentine Monk , of the Order of St. Bennet , which he hid under the Table of Marble , behind the High Altar of the Cathedral Church of the Imperial City of Erford , leaving it there to be found by him who in Gods Providence should make worthy , &c. 8 vo . Moses Revived , A Treatise proving that it is not lawful , and therefore sinful for any man or woman to eat blood . 8 vo . The History of Reynard Fox , 1. & 2 p. 4. Notes, typically marginal, from the original text Notes for div A26693-e130 a Deut. 6. 6 , 7. b Gen. 18 , 19. c Prov. 22. 6. the margin . Notes for div A26693-e330 Definitio nominis . Notes for div A26693-e48910 Rom. 10. 1. a Psal. 4. 2. b Jer. 7. 4. c Ezek. 18. e Hos. 11. 8. f Rev. 3. 20. g Isa. 55. 1. h Luk. 19. A1 , 42. i Prov. 1. 21 , 22 , 23. k Jer. 13. 27. l Psal. 2. 9 , 12. m Luke 19. 27. n Psal. 68. 21. Ezek. 18. 20. o Psal. 119. 34. p Psal. 11. 6. Rom. 6. 13. q Psa. 14. 4 Job 15. 4. r Joh. 5. 39. s Psa. 1. 1 , 2 t Prov. 13. 20. Ja● . 5. 12. Rev. 21. 8. 1 Cor. 6. 9 , 10. u 1 Cor. 16. 19. Gal. 5. 19. 20 , 21. w Joh. 24. 15. x Psal. 101 2. y Isa. 34. 16 Joh. 5. 39. z Psal. 118. 15. So Christ singing with his family , viz. his Disciples , Mat. 26. 30 Luke 9. 18. * Herein you must be followers of Christ , Mat. 13. 10 36. 51. Mark 4. 10 , 11. a Exod. 20. 19. Lev. 23. 3. b Psal. 92. 1 , 2. Exod. 30. 7 , 8. c Jer. 10. 25. Luke 1. 9 , 10. d Eph. 6. 18. e Jer. 29. 11 , 12. 2 Sam. 7. 29. f Mat. 25. 24 , &c. g Jam. 5. 14 to 19. Acts 12. 5. 10. 12. 2 Cor. 1. 11. h Deut. 6. 6 , 7 , 8 , 9. & 4. 9 , 10. & 11. 18 , 19 , 20. i Pro. 22. 6 The margin . k Gen. 18. 19. l Gen. 14 , 14. the margin . m Luke 2. 46. 
A96941	----	A modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of Jesus Christ. Which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend Assembly of Divines. / Composed by a Presbyterian minister of the city of London, and approved by divers of his learned brethren, and at their request published. Walker, George, 1581?-1651. This text is an enriched version of the TCP digital transcription A96941 of text R200927 in the English Short Title Catalog (Thomason E342_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 80 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96941 Wing W362 Thomason E342_3 ESTC R200927 99861540 99861540 113677 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96941) Transcribed from: (Early English Books Online ; image set 113677) Images scanned from microfilm: (Thomason Tracts ; 55:E342[3]) A modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of Jesus Christ. Which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend Assembly of Divines. / Composed by a Presbyterian minister of the city of London, and approved by divers of his learned brethren, and at their request published. Walker, George, 1581?-1651. [8], 28 p. Printed for Tho. Vnderhill, and are to be sold at his shop at the signe of the Bible in Woodstreet., London, : 1646. A Presbyterian minister = George Walker, who has signed "The epistle dedicatory": G.W. Annotation on Thomason copy: a caret after 'Composed by', and "Mr George Walker" inserted; "June 29". Reproduction of the original in the British Library. eng Church of England -- Government -- Early works to 1800. Westminster Assembly (1643-1652) -- Early works to 1800. Presbyterianism -- Early works to 1800. A96941 R200927 (Thomason E342_3). civilwar no A modell of the government of the church under the gospel,: by presbyters, proved out of the holy scriptures, to be that one, onely uniform Walker, George 1646 14639 1 10 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-06 Pip Willcox Sampled and proofread 2007-06 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A MODELL OF THE Government of the Church under the Gospel , by Presbyters , Proved out of the holy Scriptures , to be that one , onely uniform Government of the universall visible Church , and of all Nationall , Provinciall , Classicall and Congregationall Churches : which is according to the will and appointment of Jesus Christ . Which may serve to stay such as are doubting , with hope of full satisfaction , and clear demonstration of this truth , shortly to be made by the Reverend Assembly of Divines . Composed by a Presbyterian Minister of the City of London , and approved by divers of his learned Brethren , and at their request Published . LONDON , Printed for Tho. Vnderhill , and are to be sold at his shop at the signe of the Bible in Woodstreet . 1646. To the Honourable City of London , and all the Inhabitants thereof , who sincerely seek and desire a true reformation of the Church , according to the Word of God . GIve me leave , most famous and renowned City , and ye the Right Honourable Lord Major , the Right Worshipfull Aldermen , and religious Common-Councell and Commoners , to congratulate and rejoice with you , for that honour which the Lord hath laid on you in these daies of great confusion . You , under God , have been the guard of this present Parliament , by which so great things have been done for the safety and defence of three Kingdoms . Your free contributions of your wealth and substance , have been the sinews of this warre , undertaken for the defence of our Religion , Laws and Liberties . Few Counties in this Kingdom have been able to defend themselves , much lesse to help others , except those whom you have encouraged , and set on work by your example , and to whom you have been a bulwark against the enemies , who by you have been terrified from invading them . All the associated Counties have cause to blesse God for the vicinity and neighbour-hood of London . And all the rest of the Kingdom may say , If the Lord had not helped us by the Forces , Arms , and supplies of men and money from London , we had been utterly destroied and laid waste . But the chief glory bestowed on you by God , is your courage for the truth , and true Christian Religion ; your earnest study , and constant endeavour for promoting an happy Reformation of the Church in Religion , Dostrine , Worship , and Discipline , according to the Word of God ; your zeal against Sectaries , Schismaticks , Hereticks , and Blasphemers , who labour cunningly to corrupt your servants , to steal away the hearts of your wives and children , to pull many fair feathers out of your wings , and to draw Disciples after them , and your standing steadfast in the old paths , and walking in that good way , Ier. 6. 16. which the Lord Christ by his Apostles hath praescribed to the Vniversall Church ; In which all the pure primitive Churches of old , and all the best reformed Churches have walked from the daies of your Fathers , untill this day . God hath inabled you wonderfully by his grace , to resist the subtle temptations of the world and the Devil . I know when you were courted with offers of greatest honours and priviledges , to withdraw you from your purpose and resolution , of standing for the common weal of State and Church , and of supporting and upholding of the props and pillars of this Land , when it trembled , and was ready to be dissolved . I cannot forget that sad time , full of fears and dangers , when ( the chief command of your City , being in the hand and power of Malignants , who had also a strong faction , by which they attempted to overthrow you ) it was the opinion and profession of some of the most faithfull Patriots , and wise members of Parliament , that unlesse God did put into your hearts a resolution to stand up for them , they had small hope of saving either the Church and Kingdom from ruine , or our Religion , Laws , Liberties , and their own lives from destruction ; and in that juncture of time the Lord did put such a spirit of courage , fortitude and holy zeal into you , who were the main body of the City , that you stood up , and appeared openly for the worthy Patrons of your Religion , Laws and Liberties , whereby they were animated to proceed vigorously in their wonted course of justice , to the terrour and astonishment of all the enemies and disturbers of our peace . After this you have been strongly assaulted by spirituall wickednesses divers waies . First , by cunning seducers , who usurping the name and outward shew of rare Saints , have stollen away the hearts of many , and with feigned sanctity and large promises of a pure platform and modell of Church-Discipline and perfect Reformation , according to Christs own institution , have drawn them into Schisme , and separation from their own Congregations . But you , by your wisdom have quickly smelled out their fraud , and vain boasting of great things , which they can never perform and bring to passe . Secondly , you have been tried , ( when Scriptures failed them , and favoured not their modell ) with bold pretences of new lights , which you have scorned , as wise men are wont to scorn , and not vouchsafe to look after those ignes fatuos , wandring lights and night fires , by which fools , who follow them in the dark , are lead into dangerous pits , boggs , ditches , and downfalls . Thirdly , they have represented unto you Presbyterian Government as a Bugbear , and cruell monster , worse then Popery and Prelacy , unto which if you submit , you and your children are made slaves for ever , to the lust of proud , peevish , tyrannicall Priests ; And allthough many credulous fools , and unstable souls , are hereby terrified and skared out of their wits , and run wilde after severall dangerous sects , and know not where to rest : Yet you are no such strangers to the Gospel , nor so little acquainted with the Scriptures of the New Testament , as to be moved with such skarecrowes ; but rather by such rabid railing against Government of the Church by Classicall Presbyteries , you have been moved and stirred up ( after serious consideration , and consultation had with your godly Pastours , and Teachers , diligent searching of the Scriptures , and good assurance of understanding of divine truth gained to your selves ) to be more earnest and importunate in promoting that Presbyterian Government , besides which there is no mention of any other in all the writing of the Apostles ; nor any other acknowledged or received , in any well reformed Churches in all the Christian world . The Apostolicall Church at Jerusalem , consisting of many thousands and ten thousands of beleevers , and so many particular Congregations , was altogether governed by the Apostles and Presbyters , Assemblies , Synods and Presbyteries , as appears , Act. 11. 30. and 15. 6. and 21. 18. The Christian Church of the Gentiles gathered unto Christ in severall Nations , Countries and Cities by Paul and Barnabas , had every one their Presbyters , ordained to have rule over them in the Lord , Acts 14. 23. The Church of Ephesus , that great City of Asia , had also divers Presbyters , whom the Holy Ghost had made overseers to watch in common over it , Acts 20. 17 , 28. And of them S. Paul speaks , 1 Tim. 5. 17. saying , Let the Elders that rule well , be counted worthy of double honour . Also S. Paul left Titus in Creet , and appointed him to ordain Presbyters in every City , and such overseers as were fit to rule the Church , Tit. 1. 5. Peter and Iohn were Presbyters , and called themselves so , as they with others governed severall Churches , 1. Pet. 5. 1. John 2. 1. and John 3. 1. Wherefore , ô London , thou that hast chosen the best part , rejoice in the Lord thy God , who hath made his glory to rise upon thee , and his light to shine upon thy grave Senatours , thy religious Common-Councell , and all thy true hearted Citizens ; and hath led them into those waies which be in Christ , which Saint Paul taught every where , and in every Church , 1 Cor. 4. 17. For the encouraging of you , worthy Citizens , in your constancy , and for the confirming of them that are weak and wavering , I have framed out of the Scriptures this brief discourse , concerning that one uniform Church-Government , which Christ by his Apostles ordained , and appointed to be set up in the whole universall Church , and to be observed in all other Churches , members of the universall . Here you have the Heavenly patern shadowed out in a small compasse , of that Government , for the establishment whereof in this City and Kingdom , you have stood up and appeared openly at severall times . If the Lord be pleased to blesse you with courage for his truth , and with constancy and perseverance till you obtain your desire , which is the desire also of all Orthodox faithfull Ministers in the Land , then shall London be called , The City of the Lord , the Zion of the holy one of Israel ; And they who despise her and stand up against her , to hinder the work of God in her hands , shall bow down at the soles of her feet , and her enemies shall lick the dust , even lick up the dust of her feet , for they shall not be ashamed who wait for the Lord , Isa. 49. 23. This is the praier of your servant in the work of the Lord , and humble suppliant for your prosperity at the throne of grace . G. W. A Modell of the Government of the Church under the Gospel , by Presbyters proved out of the holy Scriptures , to be that one , onely uniform Government of the universall visible Church , and of all Nationall , Provinciall , Classicall and Congregationall Churches : which is according to the will and appointment of Jesus Christ . THe holy Scriptures of the New Testament do speak most plainly of a Church Government , and of ruling and rulers , which the Lord Jesus Christ hath appointed to be in his Church visible on earth in the times under the Gospel : the patern and platform of this Government , together with a commission to govern the universall Church in all Nations according to it , he gave to his Apostles by word of mouth in the time of his life ( as the Gospel in divers passages doth testifie ) and after his passion , when he shewed himself alive unto them , and was seen of them fourty daies , speaking the things pertaining to the Kingdom of God , Act. 1. 3. And that the Apostles by word and writing , and by their example and practice , might infallibly instruct all Churches by them , gathered unto him in all Nations , and might deliver unto them , so as they had received from the mouth of him the supream Lord , that one uniform Government : He filled them with extraordinary gifts , and sent unto them the holy Ghost , the Comforter , to lead them into all truth , Joh. 16. 13. to teach them all things , and to bring all things to their remembrance , whatsoever he had said unto them , Joh. 14. 26. And that Government , which they partly by word and writing , and partly by their example and practice , did prescribe uniformly in all Churches , is of divine instution : and to it all Orthodox reformed Churches in all the Christian world at this day , have submitted themselves , acknowledging it to be the onely Government Ecclesiasticall which is Jure divino , and by the will and appointment of Jesus Christ . And yet in this unstable and wavering age and generation , and in this unsetled state , and land full of confusion ; as the giddy-headed multitude , which are like clouds without water , carried about with every winde of Doctrine , and dream of new lights beginning to appear , do call into question the saving doctrines of aeternall truth , and the chief Articles of the Christian faith , firmly beleeved , constantly professed , and never doubted of by any true Christians : So also many of the wisest Statesmen , who are esteemed the pillars of the Kingdom , and the stay of the State , do doubt and make question , whether there be any Church Government Jure Divino , and by the will and appointment of Jesus Christ ? What that Government is ? Who are the Governours ? And by what rules and laws they ought to govern ? And how farre , and in what things , matters and causes , power is given to them by Christ to rule and govern in the Church ? For the answering of all such questions , and removing of all such doubts and scruples , I will endeavour , out of love to the truth , and zeal to the honour of Christ , and the advancement of his Kingly power in his Church , to lay down some sure grounds of Doctrine , gathered out of holy Scripture , and proved by clear testimonies of Gods spirit , speaking in the infallible written word . And first , I take this as an undeniable principle , That whatsoever Christ hath with his own mouth commanded , or by his spirit moved his Apostles to teach by writing and word , or by example and practice , concerning the well ordering and Government of his Church in any place , which is as usefull in all places , and the reason of it stands firm in all ages , and it may be practised profitably by ordinary Pastours : Also whatsoever is necessarily presupposed , or included in any thing , which Christ in the Gospel commandeth , or of necessity must follow thereupon , is Jure divino , and by the will and appointment of Jesus Christ . Secondly , because the main question which comes to be answered , upon which all the rest do depend , is , Whether there be any proper and particular Church-Government distinct from Civill Government : The answer is easy , and such as may fully satisfie any reasonable Christian . For first , in every Nation , Kingdom , and state wherein Christian Religion is publikely and generally professed , all the people are to be considered two waies . First , as men and members of a civill society or Common Wealth . Secondly , as Christian men and members of the Church , the mysticall body of Christ . As they are members of the Common-wealth , they are to be ruled by the laws of men which are there in force , and do binde them to obedience in temporall things to their Kings and Civill Magistrates , and to good order and behaviour among themselves , for the peace and safety of humane society , and of the civill State . And this Government may be among them who are Turks , Heathens and nor Christians , for it is common to all men of all Nations , States and Kingdoms . But as they are Christians and members of the Church , Christs mysticall body , so they are to be governed by the law of Christ , which bindes them to the obedience of him in all things , which concern their spirituall estate , heavenly life , and blessednes , and to holy communion among themselves in spirituall things . These two States and Governments are so distinct and different , that either of them may stand alone without the other . There are and have been divers earthly Kingdoms well ordered , and wisely governed in all outward temporall things , in which Christ hath had no Church , neither was Christianity known or professed . And again , Christ hath had a Church well governed , and flourishing in Religion , grace , and godlines , when there was no civill Government , King , or Civill Magistrate to help or uphold it , but all set against it , to persecute , vex , and make havock of it ; as it was in the daies of Christ and of his Apostles , and in divers ages after : And yet Christ was the King , and the Church was his Kingdom in which he ruled , and is called the Kingdom of God , Matth. 12. 28. and that Kingdom of heaven , Matth. 3. 2. & 4. 14. Now a Kingdom is not an Anarchy , that is , a confused multitude without Government ; but a Monarchy , in which there is one King who is supream Governour . And in the Church , which is Gods holy hill , and spirituall Zion , Christ alone is the King , Psal. 2. 6. & Zech. 9. 9. Joh. 12. 15. and the head , and sole ruler , Mat. 2. 6. Ephes. 1. 22. and the Government is on his shoulder , Isa. 9. 6. He also alone is the Lord , and Law-giver , Isa. 33. 22. Iam. 4. 12. and his Word is the law and rule of Government , Isa. 2. 3. yea the law , and rule by which the spirit ruleth , Rom. 8. 2. and to which he is limited in moving and working , Ioh. 16. 13. 3. But that Church-Government may be more clearly and distinctly understood : we are further to distinguish between the supreme power of Government , which is onely in the hand of Christ ; and the delegated power , which he hath given to his Ministers , to exercise under him a subordinate and minesteriall Government . The supreme Government which is in the hand of Christ is Monarchicall : For to him alone all power is given in heaven and in earth , Math. 28. 18. and he is set at Gods right hand , far above all principalitie , and power , and might and dominion , and every name that is named both in this world , and in that which is to come . And God hath put all things under his feet , and gave him to be head over all things to the Church which is his body , Ephes. 1. 21. 22. And this power of Government is proper to him , and he reserves it to himself . But the subordinate and Ministeriall power of Government , he gave to his Apostles and to their Successours , Mark . 16. 15. Joh. 20. 21. where he said , As my father hath sent me , so send I you . Go into all the world , and preach the Gospell to every Creature . And promised to be with them alwayes to the end of the world , Math. 28. 20. And lest any should thinke that this rule and Government of the Church , was limited to the Apostles , and was to dye , and and to expire with them : The Scriptures do fully prove , and plainly demonstrate , that it was also by Gods appointment imparted to others in the Apostles dayes , as 1 Cor. 12. 28. where the Apostle writes , that God hath set in his Church , not onely Apostles , Prophets and others of extraordinary gifts ; but also teachers , helps , and Governments . And Rom. 12. 8. The Church is compared to a naturall body , and the severall members thereof , having gifts differing according to the grace that is given them , are commanded to exercise their gifts , and to wait on their severall offices , as Prophets on prophesying ; Ministers on ministering ; Teachers on teaching , and he that ruleth on ruling with diligence . And 1 Thess. 5. 12. the brethren are intreated to know them that labour among them and are over them in the Lord , and admonish them , and to esteem them very highly in love for their works sake : and 1 Tim. 5. 17. Let the Elders that rule well ( saith the Apostle ) be counted worthy of double honour , especially they that labour in the word and doctrine : and Heb. 13. 7. He inioynes the brethren to remember them that have the rule over them : and vers. 17. to obey them and submit themselves , because they watch for their soules , as they that must give account : and vers. 24. he saith , Salute them that have the rule over you . All which Scriptures , and many others , wherein severall acts of Government are commanded to be done by Pastours and overseers of the Church , other acts of discipline commended , when they were done , and the neglect of them blamed , do prove a Ministeriall Government in the hand of Church rulers Jure divino , and by the appointment of Christ . 4. The subordinate and Ministeriall Government which Christ hath set up in his Church , is not Monarchical , as that supreme Government is which he reserves to himself ; Neither is it Civil , left to Civil Magistrates , who judge and rule over men in Civil states , and societies , and about temporal and worldly affaires of this life , such judging and dividing our Saviour disclaymed , Luke . 12. 14. saying , Who made me a judge or a divider over you ? when a man requested him to speak to his brother to divide the inheritance with him . And he told Pilat , that his kingdom was not of this world . John . 18. 36. They who rule under him in his Church must meddle onely with spiritual things which concerne mens spiritual estates , and eternal life and the salvation of their soules . And they are all equal in title , honour and office , even Elders , stewards and dispensers of holy things . There is no one cheif Lord above the rest in the whole Church on earth , or in any part thereof , whether National , Provinciall or Classical Church . But of the Apostles who were the chief Pastours and rulers in his Church , he said , Whosoever will be great among you , let him be your minister . Math. 20. 26. and Luk. 22. 26 , And as Peter received this lesson from his Lord , so he gave charge to all Presbyters of the Church , fellows in the Presbytery with himself , that they must take the oversight of the flock , and not be as Lords over Gods inheritance , but as ensamples to the flock , 1 Pet. 5. 3. The authority and title of Lords our Saviour will have left to the Kings and Rulers of states and Kingdoms on earth , Luk. 22. 25. 5. The Government of the Church which is Ecclesiasticall , our Saviour gave in common to all his Apostles , who were the Pastours of the Church universall , and the first teachers of all Nations , who had a charge and Commission from Christ to gather and build up Churches in all the world , and to teach and instruct all people to observe all things whatsoever he had commanded them , as we see in the Scriptures before named , Math. 28. 19. 20. Mark . 16. 15. John . 20. 23. and in other places , where the exercise of the power of the Keyes of the kingdome of heaven , which was given to Peter as the mouth of the rest , Math. 16. 19. is also given in common to them all , as they were the Church representative , and stood in the place of all Pastours and Teachers to the end of the world . In so much as if any two or three of them were gathered together in his Name , he promised to be in the midst of them , Mat. 18. 17. 18. 20. and Joh. 20. 23. And as the Lord Christ gave this power to the Apostles ; so they exercised it sometimes in common all together in the generall Assembly of the Disciples , Brethren and Elders , as Act. 1. 15. in the election of an Apostle in the place of Iudas , and Act. 6. 2. about the election , and Ordination of the seven Deacons , and Act. 15 6. about the deciding of a great controversie concerning Circumcision and other legall rites not to be imposed on the believing Gentiles . And sometimes two or three of them , as Peter and Iohn when they were sent to Samaria to confirme the Church there , Act. 8 14. And Barnabas and others who were sent to confirme the first Church called Christian at Antioch , Act. 11. 22. 23. And Paul , and Barnabas and Silas in ordaining Elders in every Church by them converted to Christ , Act. 14. 23. But yet they altogether , and everie one or two by themselves exercised , and commended to the Evangelists and Presbyters by them ordained , the same uniforme government , and the same way in Christ both for Doctrine and Discipline . So the great Apostle of the Gentiles plainly testifieth , 1 Cor. 4 17. writing thus , for this cause have I sent to you Timotheus , who is my beloved sonne and faithfull in the Lord , who shall bring you into remembrance of my waies which be in Christ , as I teach every where in every Church , and 1 Cor. 7. 17. So ordain I in all Churches . And he who had the care of all the Churches ( as he saith , ) 2 Cor. 11. 28. keeps them to the same custome , as is implied , 2 Cor. 11. 16. where speaking of new fashions for which some are ready to contend , he saith , If any man seem to be contentious , we have no such custome , nor the Churches of God . 6. Now this ministeriall uniforme government setled by Christ and his Apostles in all Churches , Nationall , and Provinciall , and Classicall in every Circuit , as it was in the hands of the Pastours , Presbyters and overseers , so it was Aristocraticall . But as the whole Church and multitude of believers had liberty in elections to nominate such as they found most fit to be overseers and officers , and orderly to give their approbation of the Acts of the Elderships , so it is in some part Democraticall . As we see in the election of the seven Deacons , Act. 6. The twelve Apostles appointed that seven men of honest report , and full of the holy Ghost should be ordained . The multitude chose them ; and set them before the Apostles , who ordained them with prayer and imposition of hands . So also Act. 15. The Apostles and Elders came together , to consider of a matter , and to decide a Controversie brought unto them from the Church of Antioch , vers. 6. Peter and Iames debated the businesse and gave the sentence , together with the Elders , and all the brethren , even the whole Church approved the sentence given by Iames , and thereupon a decree was framed in the name of them all , vers. 23. And in the ordaining of Presbyters in everie Church , Act , 14. 23. As the Apostles Paul , and Barnabas with Silas prayed and layd on their hands , so the people holding up their hands , approved the election and ordination . These examples and these practices of Church government in Synods and greater Presbyteries performed by men who had received instructions from Christs owne mouth , and were inspired and moved there unto by the holy Ghost , and the reason of them still standing in force ; they do shew that such Synods and acts of Church-Government are according to the will and appointment of Christ and are usefull and necessary to the end of the world . And all Churches ought to conforme unto this speciall Government . Ob. But some do object , that the Apostles were men of extraordinary gifts and calling , and had an infallible assistance of the holy Ghost , which did lead them into all truth , and could do in their Synods and Assemblies things , which ordinarie Pastours and teachers cannot do , they could say , It seemed good to the holy Ghost and to us , and could take upon them the care and oversight of all Churches . But now it is well if one or two of the wisest Ministers can teach or rule one particular Congregation ; It is too much for them to meddle with the common Government of many particular Churches . And therefore the examples of the Apostolicall Churches do not binde the Churches of these times . Ans. To this I answer , First , that it was necessary , that the Apostles and Evangelists should be extraordinarily called , inspired and assisted by the holy Ghost , that he might lead them into all truth , and call to their remembrance all things whatsoever Christ had taught them , and commanded them to be observed in all Churches to the end of the world ; otherwise they could not have been the infallible penmen of the Scriptures , which are the certain rule both of Doctrine , and Discipline , Neither could their example and practice have been an heavenly paterne of Divine Authority , to all succeding ages . But after the publishing of the Gospell by them to all the world , and their writing of the holy Scriptures , and leaving them recorded for a sure rule of teaching and ruling to all Christian Churches , there is no more need of any such extraordinary calling and gifts in their Successours , but ordinary Pastours , and Teachers , by the ordinary light and direction of the holy Ghost , who hath made them Overseers over the Church , may be as able to exercise Discipline and censures , as to preach and propound sound and saving Doctrine in the Church , out of the holy Scriptures of the Apostles , which are as plain a rule , and as certain a direction for ruling as they are for preaching . And to confirm us in this assurance , we have the promise of Christ , that he will be with his Ministers in all ages to the end of the world , as he was with his Apostles , not only in teaching and Baptizing people , but also making them observers of all things whatsoever he had commanded , Matth. 28. 20. Secondly , This objection is of no more force against the imitation of the Apostles in their practice , and acts of Church Government in Synods , and greater-Presbyteries : then it is against preaching their doctrine contained in their writings . For they were men of extraordinary calling and gifts , in teaching as well as in ruling . And if that be a good reason against ruling after their example : It is so also against preaching of the same word and doctrine which they wrote and preached . Thirdly , Although the Pastours and Teachers which succeed the Apostles , are unable to work miracles , and to write infallible Scriptures , and give unchangeable rules to all Churches , as the Apostles did , because they have not such extraordinary gifts and calling : Yet in things which are in the power of ordinary Presbyters and Pastours , as meeting many together in Synods and Presbyteriall Assemblies , to decide and determine controversies , according to the Scriptures , it is a thing as easy and ordinary for them wherein to imitate them : as for many Lords and Commons to meet in a Parliament , to remove grievances in the Common-wealth . And certainly so farre as God makes us able , we are bound to follow their practice and examples . Fourthly , The more extraordinary gifts that the Apostles had , the lesse need they had to meet in Synods and Assemblies , either all , or divers of them together . Paul and Barnabas had an infallible spirit , and did dispute against the errour at Antioch , and condemned it by as infallible a sentence , as the Apostles did at Jerusalem , And yet for a paterne to all succeeding Churches , and to make the judgement and determination of more authority in all Churches of beleeving Jews and Gentiles , and to shew the unity of spirit and uniformity of doctrine and discipline among them all , an appeal was made to a generall Synod , of all the Apostles and Elders at Jerusalem . And therefore ( the necessary use and reason of such Synods and Classicall Presbyteries , being still the same in all ages ; And ordinary Ministers of Christ having more need of common help and assistance , because many eies see more then one , and many heads consulting together , will better search out the truth and true sense of Scripture in doubtfull matters , and of great concernment ) The objection doth make more for the confirmation of the doctrine , to wit , that the practice and examples of the Apostles in the manner of governing the Church , is of divine authority , and ought to be esteemed the will and appointment of Christ . 7. Now out of these points plainly proved by cleer texts of holy Scripture ; We may easily raise a perfect definition or description of that Government partly Ecclesiasticall , which Christ as King of his Church , hath set up therein , namely this , That it is the exercise of power and authority in matters spirituall , which concern the salvation of souls ; given by Christ to the Pastours and Elders of his Church , for the gathering , building up , and well ordering of it , and for the perfecting of the Saints , the members thereof . For the confirmation of this definition in every part and member of it , we have expresse words of holy Scripture . First , the Commission which Christ the supream Lord gave to his Apostles , and to their successours in all ages to the end of the world , was not only by preaching the Gospel to make men Disciples , but also to open the kingdom of Heaven , and by Baptisme to admit beleevers and Disciples into it , and to teach them to observe all things , whatsoever he had commanded them , Matth. 28. 19 , 20. But to shut out unbeleevers as being under damnation , and in the kingdom of Satan , Mark . 16. 16. And that by this Commission not only power and authority was given them to propound the word by way of doctrine ; but also to use the rod of discipline , and to correct and censure all such as were offenders , untractable and puffed up : the Apostle Paul sheweth , 1 Cor. 4. 20 , 21. Where he saith , that when he cometh to Corinth he will know , not the speech of them that are puffed up , but the power , For the kingdom of God is not in word , but in power , even to use the rod of correction , and sharp censure , as the next words shew , viz. What will you ? Shall I come to you with a rod ? or in love , and in the spirit of meeknes ? And what this rod is , the next chapter immediatly declares ; in which he gives them a charge , In the name of the Lord Jesus Christ , to excommunicate in their solemne Assembly the incestuous person . And 2 Cor. 10. 8. and Chap. 13. 10. He doth plainly affirm , that to him and his fellow-Ministers , the Lord hath given power and authority even to use sharpnesse . Secondly , That this power is not carnall , nor exercised about worldly matters : but is spirituall and mighty through God , exercised in pulling down the strong holds of sin and Satan , casting down imaginations , and every high thing which exalteth it self against the knowledge of God , and bringing into captivity every thought , to the obedience of Christ ; The Apostle affirms , 2 Cor. 10. 4 , 5. Thirdly , This power and authority is given to be exercised for edification , not for destruction , as the Apostle teacheth , 2 Cor. 10. 8. & 13. 10. even for the perfecting of the Saints , and for the edifying of the body of Christ , Ephes. 4. 12. Fourthly , The exercise of this power and authority is uniform , and the waies of it the same in all Churches : No supreme Magistrate hath power to alter it , it is not to be usurped , nor contended for by any to whom God hath not given abilities , nor called thereunto . It belongs to the Pastours and Teachers who have a calling to expound publikely the Word and law of Christ , and to their assisting Elders who are fit to judge accordingly . For such the Apostles appointed to be their successours ; and not civill Magistrates which were not known in the Church , till many years after the days of the Apostles . And to the Apostles and their successours the Lord Christ gave this power to rule his Church , and it continued in their hands in all the Apostolicall Churches : The same waies which the great Apostle of the Gentiles observed himself , he taught in every Church , every where , 1 Cor. 4 17. and so he ordained in all Churches , 1 Cor. 7. 17. And when any swerved from the institution of Christ in the use of the ordinances , and contended for forms and fashions , differing from the common rule and custom ; The Apostle reproved and blamed them , as appears , 1 Cor. 11. 16 , 17. The Pastours , Elders , and Teachers who labour in the Word and Doctrine , and watch for the souls of the people , and by the holy Ghost are made overseers over the flock , are the Governours , and rule over them in the Lord , and they ought to submit themselves to be ruled and guided by them , as being the stewards of Gods house , his Church , and dispensers of the mysteries of Christ , as these places following do shew ; Act. 20. 28. Take heed to your selves , and to all the flock over the which the holy Ghost hath made you overseers , to feed the Church of God . And 1 Cor. 4. 1. Let a man so account of us , as of the Ministers of Christ , and stewards of the mysteries of God . And 1 Thes. 5. 12. We beseech you , brethren , to know them that labour among you , and are over you in the Lord , and admonish you : And to esteem them very highly in love for their works sake . And 1 Tim. 5. 17. Let the Elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . And Heb. 13. 7. Remember them who have the rule over you , who have spoken to you the Word of God : and vers. 17. Obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give account . These and divers other Scriptures do clearly shew what that Government is , which Christ hath appointed in his Church . 8. The next part to be considered is , to whom Christ Jesus first committed this Government , and where he first setled it , and in what Church , from whence it is derived , propagated and communicated to all other Churches which shall be in all ages . And in this the Gospell is very clear . For it tells us , that he first and immediately committed it to his Apostles as they were to teach all Nations , and to be the Pastours of the universall visible Church . In their hands and in that Church he first setled it , for the use of all the members thereof , even all Nationall , Provinciall , Classicall and particular Churches , gathered by the Gospell preached in every Nation , Countrey , State , City , and Circuit . That the Lord Christ , having all power in Heaven , and earth given unto him , did give Authority to the Apostles to preach the Gospell to all Nations , to baptize them , and to teach them to observe all things , whatsoever he had commanded them , I have before shewed out of the Gospell , Math. 28. 19. 20. That he gave to them the keyes of the Kingdom of Heaven , and power to open and shut , to binde and lose , to remit and retaine sins , it is manifest , Math. 16. 19. Where he said to Peter , ( when he answered in the name , and as the mouth of all the rest , Thou art Christ the Son of the living God . ) I will give to thee the keyes of the Kingdome of Heaven , and whatsoever thou bindest one earth , shall be bound in heaven , and whatsoever thou shalt lose on earth shall be losed in heaven : and Math. 18. 18. where he gave the same power to them all againe : and Iohn . 20. 23. Whosesoever sins ye remit , they are remitted to them , and whosesoever sins ye retaine , they are retained . And that they ordained Presbyters , Bishops , Pastours and Teachers in the name of Christ , and by the Authority which he gave them , it appeares , Act. 14. 23. where it is written that Paul and Barnabas ordained Presbyters in every Church of the converted Gentiles : and Act. 20. 28. where Paul admonisheth the Presbyters whom he had ordained in the Church of Ephesus , to take heed to the flock over which the holy Ghost had made them Bishops , that is overseers . And they appointed the same order and forme of Government in all Nationall and Provinciall Churches , and in every Classis and particular Congregation , as in Iudea and Ierusalem , so in Corinth , Ephesus , Asia , Galatia , Macedonia , Creet and the rest , as divers Scriptures , ( besides those before named , 1 Cor. 4. 17. and 2 Cor. 10. 8. and 13. 10. ) do abundantly testifie , as Ephes. 4. 12. where Pastours and Teachers , as well as Apostles , are said to be given by Christ , for the perfecting of the Saints , for the worke of the Ministery , and for the edifying of the body of Christ : and 1 Thess. 5. 12. where he mentioneth some who laboured among them , and were over them in the Lord , and Act. 15. 6. where we read of a generall assemblie of Apostles and Presbyters gathered to consider a great matter and to decide a controversie , and send out their decree to all Churches , and 1 Tim. 3. 1. 2. &c. where the office of a Bishop , that is a Pastour or overseer , is commended for a good worke , and the qualification and ordination of such after triall and examination is described , as also of Deacons . and 1 Tim. 5. 17. where mention is made of ruling by Elders , and by them who labour in the Word and Doctrine : and vers. 22. of ordaining by laying on of hands : and also Chap. 4. 14. And Tit. 1. 5. and 1 Pet. 5. 1. 2. and Iames . 5. 14. where Elders of the Church and their worke and behaviour is prescribed . In all these places we have Church Government set forth in Presbyteries , and in the hands of Presbyters , and Presbyteriall Bishops , Pastours and Teachers lawfully called , and upon due triall ordained by imposition of hands , as being that Government appointed by Christ , and observed in all Churches . But of no other forme of Government do we read in any writings of the Apostles and Evangelists in the New Testament . For as there is but one God and Father of all , and one Lord Jesus Christ , and one faith , one Baptisme and one whole universall Church , which is but one body , moved and informed by one Spirit , 1 Cor. 8. 5. and Ephes. 4. 4. 5. So every member of this one body in every Nation , City and Countrey , and every Congregation of Christians , whether Jewes or Gentiles , is informed , moved and guided by that one spirit , as the Apostle testifieth , Rom. 12. 5. and 1 Cor. 12. 12. 13. as Pastours and Teachers : so also governments are set in the Church by God , and the spirit distributeth gifts to them as he himselfe will , 1 Cor. 12. 11. and 28. And there is but one law to all , which is the word of God , which is called the law of Christ , Gal. 6. 2. and the law of the spirit of life , Rom. 8. 2. because the spirit speakes to none , neither doth move or guide any Christian but by this word and law of Christ , Iohn . 16. 13. 14. ( as was before shewed ) What Church soever doth swerve or decline in any materiall or substantiall point of Doctrine or Discipline from that one law , and rule of Christ , which is the heavenly paterne shewed to us in the Scriptures , as the Paterne of the Tabernacle was shewed to Moses in the mount , Exod. 25. 40. That Church comes so much short of Apostolicall perfection , and hath in it too much mixture of humane policy and infirmity . Whatsoever new light , proud , vaine , foolish and fanaticall persons may pretend : all sound and stable Christians both ought , and will looke to the law , and to the testimony of Christ ; and if any speake not according to this word it is because there is no light in them , Isa. 8. 20. In respect of this our uniforme Government by one law the word of Christ , and one spirit , the soule and life of the whole visible Church , it is a body uniforme , homogeneall and similar . And as in all naturall uniforme bodies , every part hath the same name with the whole , as every particular part of aire is called aire , and every river , fountaine and drop of water is , water and is so called , as well as the whole element : Even so every Nationall , Provinciall , Classicall and particular congregation in every Nation , City , and circuit , is a Church and is so called , as the Church of Judea , Act. 11. 22. 26. the Church of Antioch , Act. 13. 1. the Church of Corinth , 1 Cor. 1. 2. and of Thessalonica , 1 Thess. 1. 1. and the Churches of Galatia , Gal. 1. 2. yea and the particular Congregation in the house of Aquila , and Priscilla , Rom. 16 , 15. and 1 Cor. 16. 19. and in the house of Nymphas , Coloss. 4. 15. and of Philemon , vers. 2. are every one called the Church , as well as the universall body is called the Church , Math. 16. 18. Ephes. 1. 22. Coloss. 1. 24. and 1 Tim. 3. 15. 9. The principall parts of this Government of Christ which allwayes ought to go together , and are inseparable in every well ordered and constituted Church , are two . First , Doctrine , which the Apostle calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Secondly , Discipline , which he calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Tim. 3. 16. which our Saviour in allusion to other Scriptures , calls the keyes of the Kingdome of heaven , Math. 16. 19. For as keyes do open and shut the doore of an house : so do both Doctrine , and Discipline open and shut the Kingdome of heaven , Christ his true Church . They open it to believers , and to humble and paenitent persons ; and shut it against unbelievers , and scandalous obstinat sinners , who continue in their impenitency after conviction . And for this cause our Saviour calls Doctrine and Teaching by expounding that word and law aright , the key of knowledge , Math. 23. 13. and Discipline he calls the key of David , Revel. 3. 7. alluding to the words of the prophet Isa. 22. 22. where the Lord saith , that he will lay the key of the house of David upon the shoulder of Eliakim , so he shall open , and none shall shut , and he shall shut , and none shall open , that is , I will commit the Government into his hands ( as the words before shew ) to rule the house of Juda as a Father . The preachers of the word by convincing Doctrine do wound the wicked , and are said to , root out , to pull , and throw down , and to destroy , Jer. 1. 10. Yea and to torment the world , to smite the earth with plagues , and to shut heaven , Revel. 11. 6 , 10. And by the converting word of the Gospel , and the ministery of reconciliation , to heal the broken in heart , to open the prisons , and to set captives at liberty , Isa. 61. 1. And to build and to plant , Jer. 1. 10. And to open the right way into the sheepfold , Joh. 10. 16. The key of discipline also doth by censures , which are according to the infallible Word of God , shut out ignorant and scandalous persons from Communion with the children of the Kingdom , purgeth out the old leaven , and so bindeth the obstinate , that they are bound in heaven , Matth. 18. 18 & 1 Cor. 5. 7 , 13. But by declaring in the name and word of Christ absolution and remission of sins to persons penitent , it opens the door of the Kingdom , and receives into Christs sheepfold such as are brought back from going astray , and loseth such as are bound , 2 Cor. 2. 10. The exercise of the power of these two keys , consists in divers publike acts done with authority , by commission from Christ . First , the main act of doctrine is preaching the Word , as the mouth of God to the people , and applying it fitly to all sorts of persons , instructing the ignorant , discovering to them the corruption of their nature by which they are Children of wrath , Eph. 2. 1 , 2 , 3. and so humbling them in their own eyes , driving them out of themselves , drawing them to Christ by the promises of the Gospel , wooing them , and as Ambassadours for Christ , praying them in Christs stead to be reconciled unto God , 2 Cor. 5. 20. and espousing them to Christ , 2 Cor. 11. 2. And on the other side , reproving , rebuking , and admonishing with authority , as messengers of God , all sinners and transgressours , 2 Tim. 4. 2. & Tit. 1. 13. Threatning and denouncing judgements , hell , and damnation against all that are hard hearted and impenitent , as the Apostles did , Act. 8. 23. and 13. 10. Rom. 2. 1 , 2 , 5. 1 Cor. 6 9. Heb. 20. 26 , 29. Iam. 5. 1. 2 Pet. 2. 13. Iude vers. 4. 11 , 14 15. These acts of doctrine private Christians may perform mutually among themselves , and according to the measure of grace , which God hath destributed to every one , they are in brotherly duty , and in Christian zeal and charity , bound to perform them privately . But publike Ministers only , called of God , and sent to preach , can do them with power and authority , as Gods mouth , and Christs Ambassadours : and their word is to be received as the Word of God , 1 Thes. 2. 13. and as a message from heaven , with fear , reverence , and trembling , Isa. 66. 5. The acts of discipline which are to be performed by Gods Ministers also , not as preachers in the pulpit before all the Congregation , but as Presbyters in the Consistory , are divers . First , receiving accusations before witnesses , 1 Tim. 5. 19. Secondly , publike admonition , and personall reproof , and rebuke of such as are convicted of offence and scandall , by two or three witnesses , 1 Tim. 5. 20. Tit. 3. 10. Thirdly , after admonition condemned and scorned , and the authority of the Eldership despised and sleighted , these scorners are to be refused and rejected , Tit. 3. 10. which cannot be , if they be admitted to the holy Communion . The Apostle injoins every faithfull Minister to withdraw himself from perverse persons of corrupt mindes , 1 Tim. 6. 5. And he commands the brethren in the name of the Lord Jesus Christ , that they withdraw themselves , from every brother that walketh disorderly , 2 Thes. 3. 6. Certainly he is blinde , and hath the eye of his reason put out , who doth not in these forenamed places see and understand , that all scandalous , perverse and stubborn persons are by the Commandement of Christ , which is Jus divinum , to be refused , and not admitted into holy Communion , which is Excommunicatio minor , that is , lesser excommunication . The fourth act of discipline is , the censure of the greater Excommunication , which is the utmost censure of a Church member , even casting him out of Church communion for his obstinacy in his scandalous sins , and refusing to hear , and obey the Church . After this sentence given against any person , he is in our Saviours phrase to be esteemed as an heathen man , who is no member of the Church for the present , but shut out of Gods Kingdom , and in the Apostles phrase he is delivered to Satan , and taken captive by the Devil , and held in his snare , 2 Tim. 2. 26. This censure is according to the will , and by the appointment of Jesus Christ , Matth. 18. 17. Where he saith of him who will not hear nor obey the Church . Let him be to thee as an heathen and as a Publican . The Apostle in the name of the Lord Jesus Christ , commanded the Elders of the Church of Corinth by this censure , and with the power of the Lord Jesus Christ to proceed against the incestuous person , to put him away from among them , and to diliver him unto Satan 1 Cor. 5 , 5 , 13. And he himself delivered unto Satan Hymenaeus and Alexander , 1 Tim. 1. 20. And these acts of discipline are not punishments of revenge , not execution of justice in a rigid sense ; but Medicinall corrections of mercy , and fatherly chastisements laid on the person censured , not in hatred to hurt him , nor in rigour to satisfie the law : But in love , hope , desire , and godly zeal for a three-fold end and use . First , For the mortification , humiliation , and repentance of the obstinate sinner , that he may be made sensible of his danger , and ashamed of his sin , and heartily sorrowfull for it , and full of contrition : this is intimated by the Apostle , where he saith , that delivering unto Satan , is for the destruction of the flesh , ( that is fleshly corruption by mortification ) that the spirit may be saved in the day of the Lord Jesus , 1 Cor. 5. 5. & 1 Tim. 1. 20. he saith that he delivered unto Satan Hymeneus and Alexander , that they might learn not to blaspheme , and 2 Thes. 3. 14. Secondly , For the preserving of the body and the rest of the members from infection , for obstinate scandalous sinners will infect others : this the Apostle sheweth , 1 Cor. 5. 6 , 7. Saying , Know ye not that a little leaven leaveneth the whole lump ? purge out therefore the old leaven . Thirdly , For vindicating the Church and Christian Religion from reproach and scandall , and all shew and appearance of countenancing and cherishing vile sin and wickednes , which will raise an ill report commonly , that Christian Religion is worse then Gentilisme , and tolerats sins , the names of which are loathed among civill heathen . This the Apostle implies , 1 Cor. 5. 1. saying , It is commonly reported , that there is fornication among you , & such fornication as is not so much as named among the Gentiles . And certainly the Jews who were , according to their law , so strict in keeping from the Passeover , all such as had any uncleannes on them , might justly reproach Christians , if they should admit scandalous sinners spiritually leprous and unclean to the Lords Supper , and into holy communion with them , and not cast them out . There is besides those censures before named , another most dreadfull censure mentioned in Scripture , and called by the name of Anathema Maranatha , that is , the cursed untill the Lord cometh . 1 Cor. 16. 22. This is a curse which the Church denounceth against desperate back-sliders , and Apostates , who after illumination , profession of love to Christ , and a taste of the good Word of God , and of the power of the world do come , do sin against the holy Ghost , and fall away into hatred and despight against the truth , of which the spirit hath convinced their consciences , into malignant persecution of all true godlines , and into an impossibility of being renewed by repentance , Heb 6. 4. This censure ( to speak no more of it ) is a sentence and judgement of the Church , declaring and pronouncing , that such persons are reprobates and desperate enemies of God , finally accursed , past hope of recovery , given up to the judgement of the last day , when the Lord shall come to render vengeance in flaming fire , to all them that hate him , and that they are to be shunned and abhorred as fire brands of hell . Of this curse we have divers examples in Scripture , as that which God laid upon Cain , Gen. 4. That which Enoch denounced against the old world , of which Jude in his Epistle makes mention , vers. 14. That of David against Doeg and other enemies , and against the traitour Judas , Psal. 109. and that wherewith the Lord cursed the reprobate Jews , when he forbad the Prophet Jeremy , to pray for them Jer. 7. 16. & 11. 14. & 14. 11. For there is a sin unto death , namely the sin of Apostasy , and rebellion against the light , not to be prayed for , as S. Iohn saith , 1 Ioh. 5. 16. Besides these acts of Government before named , we read of three others . The first is , Ordination of Ministers , which properly belongs to the preaching Presbyters , who are to examine them , try their gifts , and inquire into their lives first , and after proof made of their abilities , and godly conversation , to ordain them with praier and imposition of hands : of this we read , Act. 13. 2 , 3. 1 Tim. 3. 2 , 3 , 4 , &c. & 1 Tim. 4. 14. & 5. 22. Tit. 1. 5. The second is , Choosing and appointing of Church Officers , this is the common act of the whole Eldership , together with the people , as appears , Act. 6. 3 , 5. & Act. 14. 23. The third is , Setting of things in good order , and appointing that all things be done decently and in order in the Church : this Paul injoined the Elders of Corinth to do , 1 Cor. 14 40. and he promised to assist them therein , 1 Cor. 11. 34. and laid this charge on Titus , Tit. 1. 5. From this discourse framed out of the infallible Word of God , and expresse testimonies of holy Scriptures , divers Corollaries and necessary conclusions do issue , which remove the doubts , and answer the questions , which doubting scrupulous persons shall propound concerning Church-Government , whether it be in whole , or part Jure divino , and by the will and appointment of Jesus Christ . 1. Conclus . That there is one uniform Government in the whole universall Church , and in every part thereof Jure divino , and by the will and appointment of Jesus Christ , which ought to be observed in all National , Provinciall , Classicall and Congregationall Churches , as they are parts and members of the Church universall , which is the mysticall body of Christ . Proved , Section 3. and 5. and 6. and 8. 2. As there is but one law to all Christians , even the Word of God , which is the perfect rule of Government in all Orthodox , and well constituted Churches : So ought the Government to be one , and the same in them all among themselves , and in every particular Congregation . Proved Sect. 8. 3. The supream Magistracy in every Nation , Countrey , and State , being Christians , is in duty bound to be as a nursing father to the Church of Christ , to set up and maintain Preachers , who may by preaching the Gospel , gather their people and subjects into Congregations , and set up Elders in every one according to the Word of God ; And parochiall , or particular Congregations so gathered , and Elderships set up in them by the dictate and direction of Christ are Iure divino : The appointment of the Civill Magistrate is onely a civill sanction , it doth not make them to be Iure divino . Proved Sect. 3. and 4. 4. Though all Nationall Churches rightly constituted , and formed according to the Scriptures , are of equall authority , not any one superiour to another ; and likewise all Provinciall , Classicall and Parochiall Churches alike well formed , are equall : No Provinciall superiour to another Provinciall : Nor any Classicall Eldership to another Classicall ; Yet the deciding of a controversy in point of Doctrine , or any sentence , or censure issuing out , and published from a greater Assembly or Eldership , as from a Nationall , Provinciall , or Classicall , is generally of more authority , and more to be respected in all Churches , then the same sentence and determination proceeding from the Eldership of a lesser or particular Congregation , as we see , Act. 15. Where the decree of the Apostles and Elders in a Nationall , or rather Oecumenicall Synod at Ierusalem , was of more authority in all Christian Churches , then if it had proceeded from the Eldership of Antioch , in which were Paul and Barnabas , the two great Apostles of the Gentiles , who were able to decree infallibly the same things , and appealed to Ierusalem , not to learn , but to make their doctrine of more authority , as appears , Gal. 2. 2. 6. Proved Sect. 5. 6. 5. All Elderships consisting of preaching Presbyters and other Elders who do rule well , and all the members of such Elderships are Jure Divino , and by the will and appointment of Jesus Christ , 1 Tim. 5. 17. and the acts of Government done by assisting Elders , together with preaching Presbyters , who by their office and calling have authority and ability to expound the word and law , the infallible rule of Government , are certainly according to the will and appointment of Christ , and being conformed to the rule , are ratified in heaven . Math. 18. 18. 6. All superiour Elderships and greater Assemblies , whether Nationall , Provinciall or Classicall , consisting of preaching Presbyters , successours of the Apostles and Evangelists , and of other assisting Church Elders , who are chosen members of the universall Church , unto the common Pastours , whereof the Apostles , Christ immediatly committed the Government of the whole Church , and by them to the Presbyters , who do succeed them in severall Nations , Provinces , Cities and circuits , are by the superiour Assemblies and Synods held by the Apostles and Elders gathered together at Jerusalem about matter of greater concernment Act. 6. 2. and 15. 6. and 21. 18. warranted , and declared to be Jure Divino , and by the will and appointment of Jesus Christ . Proved Sect. 8. 7. The Appeals from Congregationall Elderships to Classicall , and from Classicall to Provinciall and Nationall , are by the Appeal of the Church Presbyters , and the two great Apostles Paul and Barnabas at Antioch to the high Synod at Ierusalem , warranted and demonstrated to be Iure Divino , and by the will and appointment of Jesus Christ ; and their powers also . 8. Occumenicall or universall Assemblies , consisting of Pastours and Elders chosen out of all true Orthodox Christian Churches , and sent as delegates from every Nationall Church , are warranted by that Synod at Ierusalem , Act. 15. In which the Apostles there residing together with the two great Pastours of all the Churches of the Gentiles , Paul and Barnabas , and the Elders in Ierusalem , and delegates from Antiochia , Syria , and Cilicia , were assembled to decide a Controversie , which concerned the universall Church of Christ ; And cannot with any good reason be denyed to be Iure Divino , and by the will and appointment of Jesus Christ . 9. Though notorious scandalous offences , for which persons thereof guilty , are to be kept from the Sacrament of the Lords supper , untill they professe repentance , and promise amendment , are easie to be discerned , and noted by the generall multitude , who may privatly judge them to be such : Yet the Lord Christ in his word , gives power and authority to none , by vertue of their office and calling , to judge , and declare by publike sentence , what scandalous offences are worthy of such a censure , and to keepe persons guilty of them from the holy Communion ; But onely Elderships Congregationall , Classicall or others meerely Ecclesiasticall , in which there are preaching Presbyters , who are able , and have a publike calling from Christ , to expound the word of God , which is the law and rule by which scandalous sinnes must be judged , and censures given and executed . For on their persons , and consciences , the scandall , and guilt will lye heavy , if they profane the holy Sacrament by giving it wittingly to such as will eat and drinke unworthily , and be guilty of the body and blood of Christ . 1 Cor. 11. 17. Proved sect. 3. and 5. 10. There are certain particular rules ( as the Scriptures cited in this foregoing discourse , and divers others do shew ) some openly expressed in the word of God ; others by necessary consequence from thence diducted , which sufficiently direct all Elderships , and all persons , who are Elders in them , in the exercise of the power Ecclesiasticall before mentioned , and in performing all necessary acts of Church Government , as receiving accusations , publike admonition , reproofe , rebuke , refusing to communicate with , or to admit to the holy Communion sinners convicted of scandalous sins , and persisting therein without repentance , Excommunication , and casting out of the Church them who refuse to be ashamed and reclaimed by the former meanes used ; and continue in contumacie , disobedience , scorne and contempt of the Churches iudgement , and proceeding with them in the Name , and by the Power of the Lord Jesus Christ . Proved Sect. 9. 11. Although the Scriptures give great power to Christian Kings , and Supreme Magistrates over the Church of God in their dominions , and the civill Government thereof is in their hands . And all Christians , and Ecclesiasticall persons of all orders , and degrees are bound in Civill matters to be subject to them , and to obey and honour them . Rom. 13. 1. Tit. 3. 1. and Pet. 2. 13. And as nursing fathers to the Church , Isai. 49. 23. they have the power which David , Solomon , Asa , Iehoshaphat , Hezekiah , and Iosiah exercised in purging and reforming the Church , in commanding Ministers of the word , and Church officers to execute their offices faithfully ; in punishing with Civill censures , and deposing such as are scandalous and incorrigible ; in providing maintenance and setting up able Ministers to teach , and instruct their subjects , and allotting Gods portion to maintain his worship , and service in his Church ; in granting liberty to all to professe true Christian religion , and to make lawes for the punishing and restraining of wicked profane persons from disturbing their people in the holy service of God : Yet seeing the exercise of Government meerly Ecclesiasticall , and the administration of holy ordinances is by Christ committed to the Apostles , and their successours , Pastours , Teachers , and Church officers , with promise to be with them to the end of the world : And the office and authority of expounding the word , which is the law and rule of Ecclesiasticall Government , is left in their hands , without mention of Civill magistracie , which neither then was Christian , nor for many ages after , and yet the Church was well Governed , encreased mightily and flourished in all piety , religion and godlinesse . Therefore the supreme Magistracie is not allowed , nor warranted by Scripture , but excluded from intruding into the administration of holy Church ordinances , and must leave the power of judging and determining of all things which concerne the publike worship and service of God to the infallible word of Christ , the holy Scriptures , and to those who are by God set apart , and furnished with gifts , and abilities , and ordained according to Christs institution unto the office of expounding the word and ministring in all holy things in the Church the house of God , of which they are stewards , officers and Ministers , Proved Sect. 3. and 5. 12. Church Discipline without sound Doctrine is a body without a soule . The key of Doctrine is the soul , life , guid , and direction of Discipline , and those two keys of the Kingdome of Heaven are inseparably tyed together , and committed by Christ to the same hands . Discipline hath no power , nor authority over the conscience , but from the word rightly applyed . They who are bound and loosed on earth , according to the infallible word , are also bound and loosed in heaven : And Censures erring from the word are void in heaven . Sect. 9. 13. Civill Magistrates , & other grave , godly , wise and discreet men , are not excluded , but may be chosen assisting Church Elders , and together with preaching Presbyters may rule and Govern in those Elderships , whereof they are Elders , and have power and authority by the word of God to judge and determine in the Presbytery together with the Pastours ( and not otherwise ) who are scandalous offenders , unworthy for the present to be admitted to the Lords table . For the word expounded by Ministers thereunto lawfully called , is the law and perfect rule of all acts of Church Government and Censures . 14. Provision of Commissioners who are no Church Elders , and who are authorised onely by the Civill Magistracy to judge who are scandalous offenders , not fit to receive the holy Sacrament , is in the judgement of the best Divines of the reformed Churches , and appeares by Scriptures before alledged , to be a meere invention of humane policie , which hath no example or warrant in Gods word , and a manifest usurpation , and giving of that power to others , which Christ hath appropriated to the Apostles and Presbyters of his Church , and so is contrary to the will and appointment of Jesus Christ . Godly ministers generally are of this judgement , that their approving and yeelding to the practice thereof , is a breach of the Nationall league and Covenant . King Vzziah was plagued by God with an incurable leprosie , for medling in the administration of holy ordinances , and in so doing his heart was lifted up to his destruction , and he transgressed against the Lord his God 2 Chron. 26. 16. In many men , who highly applaud , extoll and vehemently urge this new device and practice , it favours too much of scorne , contempt , envy and a most uncharitable opinion conceived against the godly , learned , faithfull Ministers of Christ , and watchfull Pastours of his Church , and brands both them and all those who are to be set up hereafter in all places of the land , ( if the godly reformation desired , be really intended , and sincerely prosecuted ) with insufficiency , and want of grace to do the worke unto which God hath called them . It seemes to call in question the faithfullnesse of Christ , who hath promised to be with them allwayes even unto the end of the world , Math. 28. 20. Many wise and godly people hold it a perverse imagination , and a thing unreasonable to thinke , that wise , discreet and godly men , being chosen Elders of the Church , and joyned in Elderships with learned and faithfull Ministers , who can expound the word , and give them the true sense of the law of Christ , shall or will not be more able to judge of scandalls , and what persons are fit or unfit to be admitted to the Lords Supper , then the same persons being commissioners by themselves . As if Christ were not able , ready , and willing to give grace and assistance to them which are his chosen servants , and ministers of his Church in things spirituall all , as the supreme magistracy is to give to his new formed Creatures , who are never owned by Christ in all the new Testament . Surely no rationall man will so much as dreame , That Ministers of Christ , who are able to teach the supreme Magistrate his duty , how to be just , and to rule over men in the feare of God , are not able to rule their owne flock , over which the holy Ghost made them overseers ; or that Church Government in their hands to whom Christ hath committed it , will prove more arbitrary , irregular , unlimited , and tyrannicall then the Government both of Commonwealth and Church in the hands of Civill Magistrates , seeing Ministers and Church Elders have a certaine and infallible rule , the word of God , to which alone they are limited , and by which the spirit of God is promised to direct them in all Censures , and Church Government . But civill Magistrates have no such speciall promise of assistance from Christ , and they rule by the uncertain lawes of men , and have an arbitrary power to make lawes which are sometimes found contrary to the word of God , and therefore unjust and tyrannicall over the Consciences of Christians , till they be repealed and declared to be void . And there can be no just suspition or feare of tyranny in the Government of the Church left in the hands of Church Elders , where Christ hath placed it ; seeing the supreme Magistracy , ( as keeper of both tables , in all Christian Kingdomes and states ) hath as much Civill power to curb , and punish them for male-administration of Church Government , abuse of their power , and manifest corruption of Christs ordinances , and to depose and cast them out of their office , when they are scandallous and incorrigible ; as they have to reprove him by Gods word , for any notorious scandallous sinnes , to admonish him of his duty , to threaten him from God , and to lay his judgements close to him , when he goeth on in his sins of injustice , profanenes , licentiousnes and the like . And now I will conclude all with some breif answers to the grievous accusations ; and loud clamours raised against the Ministery in generall , as if the staine , and guilt of all those errours , and scandallous vices of pride , covetousnes , ambition and ignorance , envy and cruelty , which were found heretofore in the corrupt Popish and Prelaticall Clergy , did still cleave to all Presbyters and Pastours of Christs Church , and were hereditary to them . We meet with this accusation and calumnie now adayes allmost in every company , and at every rich mans table , and in every libellous Printed pamphlet , set forth weekly by Newes Mongers : That Presbyterians are as proud as Prelates ; and if Ministes get into their hands Church Discipline , they will tyrannize , and Lord is over their flocks , and the same spirit of pride , envy , covetousnes , errour and cruelty , will worke in them , which ruled in the Prelates , and in popish Bishops formerly . To these I answer , first , That if we search all histories of the Church in all ages , we shall never finde in any Church or Kingdom ; so many godly , learned , faithfull , and sincere Ministers , holding so fast their integrity of life , and purity of doctrine under so great corruption of Government , both in Church and State , and after so great tyranny raging in both ; together with so many temptations , hatred , and persecution of godly and zealous Preachers , and so open countenancing of prophanenes , errour , and heresie , as we have had of late years , and have at this day ; whom neither persecution , losse of goods and estates , nor bonds , nor imprisonment ; no nor hopes and offers of preferment , honour or riches could move from their stedfastnes . And yet all this cannot stop the mouths of the sons of Belial , whose hearts are hardened , and their tongues set on fire of hell , to revile the Ministers of Jesus Christ , whose blamelesse lives convince them of malicious slander , lying and impudency . Secondly , It is manifest to all equall and judicious men , that the supreme Magistracy hath been the cheif cause of such an ungodly and scandallous Ministery , pestring this Kingdome of late yeares . For who , like Jeroboam , did preferre the basest of the people to be Priests of the high places , namely Court flatterrers , ambitious bribers , importunate beggers , Simoniacks , and slaves to great mens lusts , but the suprem Magistracy , licentious Nobility , profane gentry , and covetous patrons of benefices ? Who , but the supreme Magistracy hindred the lawfull ordination of Ministers by Presbyteries , after strict examination , and tryall had of their learning and gifts , and upon testimony and experience of their honest life and conversation ; and gave the sole power thereof into the hands of those who commonly hated true godlines , and either carelessely , or corruptly , and of purpose admitted vile unworthy persons into the holy calling of the Ministry , who were either unlearned and not gifted ; or if learned , and men of parts , were vicious , men of corrupt minde , prone and strong to do mischeif ? Thirdly , the supreme Magistracy by robbing the greatest part of parish Churches , and selling away all impropriat Benefices to the Nobility and Gentrie , and they covetously retaining them in their possession , have made the Churches and Ministery base , contemptible , and beggerly . And Lastly it seemes to reflect upon the supreme Magistracy in these dayes , That there is such a scarcity of profitable pr●●●chers , and that many Congregations are wholly unprovided , and others are out of necessity forced to content themselves with soule-starving shepherds , and many young men , of learning , and of hopefull gifts , finding no lawfull way of entering into the Ministery , and terrified with the intolerable taxes , and other great grievances , and discouragments under which many Ministers of great worth do lye groaning , are moved to withdraw their mindes from the study of Divinity , and betake themselves to other callings . This certainly is not the fault of the learned Presbyters of this time , who earnestly desire , and have petitioned for liberty by the civill sanction , to joyne together in Classicall Presbyteries , and to ordaine Ministers , according to the advice of the Reverend Assembly , and the rules by them gathered out of Gods holy word . It remaines therefore , that they and all the godly in the land , do cry mightily unto God in dayly prayer , that he would pour out his spirit upon the high Court of Parliament , and incline the heart of the supreme Magistracy to yeeld to the petitions and importunity of the City , of the Assembly , and of the Ministers of the Countrey ; and to be intreated in so necessary , pious , profitable and religious a request , so easily granted , to satisfie the longing desires , and hungring , and thirsting soules of all godly people , that they and we may rejoyce together in the Lord , and may blesse his holy name , for the abundance of peace extended to us like a river , and the Lord Christ may be our King , and his Name one in all the three Kingdomes . FINIS . 
A92287	----	The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government· Humbly presented. Westminster Assembly This text is an enriched version of the TCP digital transcription A92287 of text R209981 in the English Short Title Catalog (Thomason E27_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 120 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92287 Wing R573 Thomason E27_14 ESTC R209981 99868825 99868825 121181 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92287) Transcribed from: (Early English Books Online ; image set 121181) Images scanned from microfilm: (Thomason Tracts ; 5:E27[14]) The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government· Humbly presented. Westminster Assembly Goodwin, Thomas, 1600-1680. Westminster Assembly (1643-1652). Answer of the Assembly of Divines unto the reasons of the seven Dissenting Brethren, against the proposition of divers congregations being united under one Presbyteriall government. [2], 144 p. Printed by G.M. for Ralph Smith at the Bible in Corne-Hill, London : 1645. Signed on F1r: Tho. Goodwin [and six others]. With a preliminary order to print. "The answer of the Assembly of Divines unto the reasons of the seven Dissenting Brethren, against the proposition of divers congregations being united under one presbyteriall government" has separate title page dated 1644; pagination and register are continuous. Annotation on Thomason copy: "about feb: 5th 1644"; the 5 in imprint date crossed out. Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) A92287 R209981 (Thomason E27_14). civilwar no The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government·: Humbly presented. Westminster Assembly 1645 21630 22 200 0 0 0 0 103 F The rate of 103 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE REASONS OF THE Dissenting Brethren against the Third Proposition , CONCERNING PRESBYTERIAL GOVERNMENT . Humbly presented . LONDON , Printed by G. M. for Ralph Smith at the Bible in Corne-Hill . 1645. Die Lunae , 23. Decemb. 1644. ORdered by the Commons assembled in Parliament , That three hundred and no more , of The Reasons of the dissenting Brethren against the third Proposition touching Presbyteriall Government , and The Answer and Solution of the Assembly to the said Reasons , be forthwith Printed ; And that the care of the exact Printing thereof be referred to Mr Byfield : And the Printer is injoyned ( at his perill ) not to Print more then Three hundred of them . It is further Ordered , That no man presume to Re-print , Divulge or Publish the said Reasons and Answers , or any part of them , till further order be taken herein by either or both Houses of Parliament . H : Elsynge , Cler. Parl. D. Com. REASONS against the Third Proposition , concerning Presbyteriall Government , and the Proofes thereof : Viz. The Scripture holds forth , that many particular Congregations may be under one Presbyteriall Governement . Humbly Presented . If many Congregations having all Elders already affixed respectively unto them , may be under a Presbyteriall government : Then all those Elders must sustaine a speciall relation of Elders to all the people of those Congregations as one Church and to every one as a Member thereof . But for a company of such Elders already affixed , &c. to sustaine such a relation , carries with it so great and manifold incongruities , and inconsistencies , with what the Scripture speaks of Elders in their relation to a Church committed to them , and likewise with the Principles of the Reformed Churches themselves , as cannot be admitted . And therefore such a Government may not be . The first Proposition . THat according to the Scriptures , such a Presbyteriall Government necessarily drawes such a speciall relation , is evinced by parts thus . 1. They must have the relation of Elders to all and every one of the Members ; for Church and Elders are Relatives . And the Argument for the Presbyteriall government is taken by the Presbyteriall Divines from this ; That many Congregations in Scripture , are made one Church , and the Elders thereof Elders of that Church . 2. That relation they have , must be a more speciall relation , as is evident from the practise and principles of this government . For when the Congregations in Shires are divided into severall Presbyteries or Deanries , the Elders ( though Neighbours ) of a bordering Presbyterie , intermeddle not with the Congregations under another Presbyterie , and yet Neighbour Elders . It is therefore a speciall relation puts the difference , that those of these Presbyteries do judge the Congregations under them , as having a speciall relation to them , such as not to other Congregations . The minor Proposition . For the proofe of which , we present these incongruities as follow . First , this breeds many incongruous disproportions to the Order set by Christ , about the Officers of the Church . 1. To extend a Pastors power of ordinary ruling beyond the extent of his ordinary teaching , is against the order which Christ hath set ( and all extent of power must as well have an Institution of Christ , as the power or office it selfe , the difference of Evangelists and ordinary Pastors lay in extent of power , ) but the extent of a Pastors ordinary ruling power , is but to that Flock as his whole Flock which he is able to feed . The first Proposition is confirmed , first by Scripture , secondly by Reason . First by Scripture , Acts Chap. 20. Verse 28. Take heed to your selves and to all the flock over the which the Holy Ghost hath made you Overseers to feed the flock of God , which he hath purchased with his own blood . Whence first we see the speciall limitation of their extensive power and relation [ to a flock ] and [ all in that flock ] is by the Holy Ghost , and not by man , and therefore is not to be extended by man , further then the Holy Ghost hath appointed . 2. The extent of that relation to that flock , and the whole flock they feed , and to feed all that flock alike . And if they be preaching Elders , then to feed by preaching , and therefore are Overseers to them to feed them , and this because they feed them . 3. He speaks to preaching Elders especially , that feed by doctrine : for he propounds his own example to them , Verse 20. That he had revealed the whole counsell of God . And Peter seconds Paul in this , 1 Peter , Chap. 5. Verse 2. Feed the flock of God which is among you , taking the oversight thereof . The flock {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among you : is that flock any of them had relation to as his flock respectively . Peter here writing unto the Churches in severall Nations Chap. 1. Verse 1. whereas in Acts 20 ▪ and Verse 28. the charge is to the particular Elders of Ephesus to that whole flock ; therefore that note of respectivenesse is here put {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among you : that is , that flock which respectively belongs to you , as Colossians Chap. 1. Verse 17. Who is for you a faithfull Minister , that is , your proper Pastor : So the flock {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is your severall proper flocks that belong to you . And hereby it appears that their oversight is not extendible beyond their feeding . Thus also Heb. 13. Verse 7. Remember them that have the rule over you , and have spoken to you the word of God ; which he speaks of preaching Elders , and of ruling Elders ( of whom he speaks Verse 17. ) Obey them that have the rule over you , for they watch for your soules , as those that must give an accompt . And whether these places note out two sort of Officers , Preaching Elders , ver. 7. and Ruling Elders , ver. 17. or but one sort , and so but severall acts of the same Office , however if but one , yet still the ordinary rule over them was not farther extendible then their ordinary preaching ; if two sorts of Officers , they being Officers together in the same Church , if the Pastors power of ruling extends no farther then his preaching , then the meere ruling Elders power , or his that is assistant to him , must extend no farther then the Pastors also ; this is the naturall obligation to obedience , and so is the measure to set the bounds of the extent of ordinary Church power . 'T is one argument used against Episcopall power , that they are inforced to obey him that speakes not the word to them , nor watches over their soules ; And this holds as well against these Presbyteriall Officers , when a man to be excommunicated comes before such , if he sayes I am not bound to obey you in such authoritative way , nor doe I owe a subjection as to a power of censure in you , for many , yea most of you , never spake the word unto me , nor did watch over my soule ; nay , perhaps the man can say , he never saw their faces afore . And it availes not to say that they may occasionally preach ; for take two places more , the 1 to the Thes. chap. 5. ver. 12. speaking of respect to their Officers , Know them that labour among you , and are over you in the Lord and admonish you : These two labour , and are over you , are commensurable ; that is , who make it their calling to have the care of you , which the many Pastors and Elders in a common Presbyterie cannot . And labour , in what ? Tim. Epist. 1. chap. 1. ver. 17. expounds it , That labour in the word and Doctrine : The Elders that rule well , are worthy of double honour , especially those that labour in the word and Doctrine . And expound this latter known place , whether of Teaching Elders only , or ruling and teaching both ( as the Reformed Churches doe ) however it affords this to us ; that the extent of ruling in either the one or the other , is but as large as teaching : And if it be meant of Teaching Elders only , that both rule and labour in the word and Doctrine , yet if they be limited in labouring in the word ( as they are being fixed Pastors to their own Congregations ) then in ruling . And if it be meant of ruling Elders ( as distinct from them ) yet their ruling is but of the same extent , that the others labouring in the word is , and that is extended but to one Congregation . And secondly , Reason is for this ; For in a Pastors Office in which Preaching and Ruling are joyned , yet his power of ruling flowes in him from , and is the adjunct of his power to preach , and to be sure it is not extendible further ; and however yet there is the same proportion of either , and then by just reason the extent of the Church which is the subject of his ordinary ruling cannot be extended larger then what is the ordinary subject of his preaching , and so these relations are of equall limits ; If a father hath the power of governing , as a father , then it is extendible only to those he is a father to . And that a Pastor hath his ordinary ruling power annexed to his ordinary power of preaching , is proved by these reasons . First , If not upon this ground , then upon some other , not by any speciall faculty or Office , over and above this of preaching , for then he should be ordained a ruling Elder over and above his being first a Preaching Elder as a new faculty given him , or by being made a Ruler first , and then this of preaching superadded , as the Bishops first made Deacons then Presbyters . But Secondly , All the keyes are given him at once , the keyes of ruling with the keyes of knowledge , the power of the staffe intrinsecally followes , his being a Pastor or Shepheard ; and though the one is a power of meere order , namely that of Preaching , and that of his Ruling be a power of jurisdiction ( to be exercised with others and not alone ) yet still his receiving power to joyne with others in those acts of Rule of jurisdiction is from this his power of Order , and the ordinary extent of his authority therein , is extendible no farther then his ordinary call to preach . Yea Thirdly , The extent of the power of the Apostles themselvs , in ruling in all the Churches was founded upon , and extendible with their commission to preach in all Churches , and their very call and obligation being not to preach in a set fixed relation , as ordinary Pastors calling is , but to all Churches in all Nations : Hence their power of ruling was answerable ; It was their very call to be universall Pastors , and therefore universall Rulers ; yea and in reference to those that are without , their authority of ruling was narrower in the extent of it then of their preaching . The Apostles might preach to Heathens , and their call was so to doe , to convert them , but they had not power to rule all men : what have I to doe to judge them that are without ? But in this way of Presbyteriall governement , though they also may occasionally preach where they may not rule , yet the proportion of their ordinary ruling , is extended beyond the proportion of their ordinary preaching , which it was not in the Apostles themselves . Secondly , It breeds an incongruous disproportion between the Offices of Ruling and Preaching Elders compared among themselves , for this Governement makes the Extent of the Ruling Elders Office and relation , to be larger then that of their Teachers or Pastors ; For the Pastor , quâ Pastor , is limited to his particular Congregation he is fixed to for the ordinary performance of his Office , as the Deacons also are ; but the Ruling Elders Office , quâ Ruling Elder , is extended over all these Congregations in this Presbyterie . The Ruling Elder performes his Office in the highest perfection of it , as to admonish , excommunicate in all these Churches , but the Pastors are limited in the highest work of their Callings , Preaching being more excellent then Ruling , yea then baptizing unto one Congregation ; That in the first Epistle to Tim. Chap. 5. Ver. 17. ( interpret it as you will ) justifies this . Thirdly , It perverts the order and distinction of Teaching Elders , and meere Ruling Elders ( as the reformed Churches call them ) or Church Governours ( as the Assembly ) That whereas Christ hath made some Teaching Elders , and some Ruling Elders , and these distinct in this , that the Preaching Elders Office is to preach and rule , the Ruling Elders Office only to rule : this frame of Presbyteriall government , makes one person not only to doe both these works , ( which in a particular Congregation every Pastor doth ) but formally to be both those Offices , in respect of a double relation he doth susteine , namely , a Pastor to be a Preaching Elder to the Congregation where he is fixed , and a meere ruling Elder to the rest of the Congregations of a Classicall Church : for it is demanded , when a Pastor in a particular Congregation is in this common Presbyterie , what sort of Officer he is to that Presbyteriall Church ? An Elder he is , because he doth the work of an Elder ; A Teaching Elder to that Church he is not , for to that whole Church he labours not in the word and Doctrine . Timothy , Epist. 1. Chap. 5. ver. 17. Therefore a meere ruling Elder he must be , and so the same man beares two sorts of Offices , and by this meanes there are two sorts of meere ruling Elders , whereas in a particular Congregation , a Pastor though he rules , yet he ruleth as a Pastor to that Congregation . And this disorder and confusion is further set out , in that , by this meanes the same Officer hath a full relation to one Church , and but halfe a relation to another , and causeth him to performe the whole of his Office to one Church ( the particular Church ) he hath relation to , and but the halfe thereof to the other . Fourthly , It makes an incongruous disproportion between the Extent of the relation of those two Offices of Elders and Deacons unto a Church . If the Scriptures had intended many Churches making one Church , and the Elders of those many Churchers to have been Elders in common to those Churches as one Church , then in like manner the Deacons of all those Churches should make up a common Deaconrie , and be Deacons in common unto all those Churches in an ordinary way as the other are Elders : But this is contrary to the practise of the Reformed Churches , though subject to the Presbyteriall Government , in which the Deacons have the ordinary relation of Deacons in no respect extended further then to a particular Congregation , nor doe they exercise Acts of that Office in an ordinary way to other Congregations , nor otherwise to neighbour Congregations then to any other ; much lesse is there a common Deaconship of them all , and why should not the later be erected over all those Churches as one Church , as well as a common Eldership ? especially if in matters of this nature , par ratio should carry it ; every Church , quâ Church , being a body , hath relation to all its Officers as Organicall members thereof ; So. Rom. 12th . and the 4th . And the Apostle writing to Philippi , a Church in a City , he writes to the Bishops [ the Elders ] and the Deacons as both alike Officers of that Church . And Acts Chap. 6th . The Deacons of the Church of Jerusalem ( if there were many Congregations as our brethren suppose ) were chosen by the whole multitude when gathered together by the 12. And therefore were Deacons of that whole Church as well as the Elders , Elders thereof . Now if the Deacons Office should thus be extended to all the Congregations as the Elders is , then why should not each Church be bound to bring contributions to the Deacons of each Church , and to be distributed in common ? and so our purses should be subject to the Deacons in common , as farre as our persons to the Elders in common , and they might challenge the same power in their Office over the one that the Elders doe over the other , and then also each Congregation were in an ordinary and standing obligation bound to releeve all the Poore in those Churches , as well as those in their own Parishes , not only by the common law of Charity , but by virtue of speciall relation of their being one Church , which relation in all these things , doth beget the like Obligation that it doth in government , and so all things of this nature should be alike common to all and each , and there should be a common Treasury for this one great Diaconat Church , as we may in a paralell allusion to that other name of Presbyteriall call it . A second head of Incongruities and Inconsistencies which will follow upon it , are in the mutuall duties required , and that doe necessarily follow upon this standing relation for a constant government of these Elders to all this people of these Churches , and of the people to these Elders . 1. From the People to all these Elders , according unto what the Scripture speakes of as due to standing Elders , they owe at least honour and esteeme ; yea , maintenance to all their Elders , whether those that ordinarily rule them or preach to them , and they owe it for both , Tim. Epist. 1. Chap. 5. ver. 17. and 18. Let the Elders that rule well , be counted worthy of double honour , especially those that labour in the word and Doctrine . Which honour is expressed by the Analogie of that law , ver. 18. not to musle up the mouth of the Oxe that treadeth out the corne . And this is certainly due to Elders , for all , that is the work or Elders , whether performed apart or together by way of jurisdiction in a Presbyterie ; And it cannot be denied , but that their constant ruling as in the Presbyterie , is one great part of the work of Elders , and so must be here intended , for which an especiall honour is due . And as they are to feed all and every one in the flock , as Acts 20. ver. 28. so maintenance and honour is due from all this people to all and every one of these Elders , as well to those that rule , as those that labour in the word and Doctrine . And in reason , if the Elders that rule well ( and performe the lesser acts of ruling ) in their particular Congregations , and the Presbyteries thereof are to have this honour in their relations , then all those Elders that rule well in the common Presbyterie ( and performe the greatest acts of ruling ) are to have the like from all that Classicall Church , the emphasis being put upon ruling well , and in those acts done by them the excellency of ruling consisteth , and the precept is not to honour Presbyteries in some abstract notion , but Elders : because the particular persons of the Elders are to be the object of it , and those most who excell most in that rule , that rule well or best ; but when there are many Congregations that have their proper fixed Pastors and Elders whom they maintaine for performing one part of the Elders worke ( for they performe but one part of it ) how shall they performe this due to all the rest for that other part of it ? and it is due from every person as he is able , or he cannot performe his duty , how burthensome , how confused would this be ? And then how to proportion this , suppose it should not be maintenance , but honour and esteeme , this people will not be able to judge , not only for that they cannot be present at their worke and so cannot judge of it , but because either it must be proportioned to them as constant Preaching-Elders , or as Ruling ; not as to Preaching Elders , for they labour not to them as such ; the ground upon which it is required is , That they tread out their Corne , and to honour and esteeme them as Ruling Elders only , were to honour preaching Elders below the ranke and degree of their Office . So Secondly , It brings the like Incongruities upon the performance of those duties of Elders , which the New Testament indifferently requires of all those that it acknowledgeth to be Elders unto a people , and therefore no such constant relation of Elders to so many Churches may be . As first , Praying with the sick , Send for the Elders of the Church to pray for them , James chap. 5. ver. 14. What , are these Elders of a Presbyteriall Church bound hereto ? this duty lyes in common upon Elders of Churches , and how shall we distinguish when the Scripture doth not . Secondly , Visiting from house to house , as Paul in his example instructs the Elders of Ephesus , Acts chap. 20. ver. 20. Thirdly , Watching over mens soules , as those that must give an accompt , Heb. chap. 13. ver. 17. To watch , is not to stay till causes are brought by appeales or so from the Congregations , but personally to observe and oversee them , as soules committed to them , which they must give an accompt for . Fourthly , Of Preaching , If Preaching Elders in season and out of season . The Bishops , they said the flock was theirs , and the whole care committed to them : and to salve the incongruity of not being able to preach themselves to them , they professed a derivative delegated power to inferior Pastors , whom they called their Curats . This was plaine dealing : but these Elders make all the whole flock theirs , and this from those Scriptures that speake of Elders and flock , and themselves not Curats , and so personally obliged according to the rules in Scripture , and yet cannot performe it , which is a worse Incongruitie . If it be said , that they may part these duties among them , ubi Scriptura non distinguit , nec nos debemus distinguere . Now all those duties that are spoken of Elders to the flocks , they are without distinction , as in respect of the object to whom they are extended . Paul saith to those of Ephesus , Feed the flock . Peter the like to those he writes to , The flock , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} respectively , To feed and to take the oversight of them . The author to the Hebrewes , To watch over their soules ; And to the Thessalonians , he describes them to be those that are over them , and labour and admonish them . When those Injunctions are thus laid upon all , how shall the conscience of Elders be able to part and distinguish their discharge of them , and to say , though I am an Elder in common to all in these Congregations , yet I am bound but to governe them in greater matters , and to admonish them as with others , when publickly met in a Consistorie , and am bound to no other acts of Eldership ; and yet to this particular Congregation , I am obliged to private admonition , rule , watchfulnesse , &c. Where hath the Scripture set these bounds , or thus parted them ? And therfore certainly all these places hold forth singly , only the Elders and their duties of a particular Church fixed thereto , as knowing no other : 'T was necessary Christ should have set the bounds and given the distinction , and not indifferently lay all these upon all . And either in these places the duties of Elders in a common Presbyterie are contained , and that , under the notion of Elders to those , or they are not to be found in the New Testament ; And all these may be brought in severall Arguments alone by themselves against the maine Proposition , though here they come in only as branches of the Minor . Lastly , This is inconsistent with the ordinary way of the Call of Elders held forth in the word , and the Principles of the Reformed Churches . There are two parts of this Call . First , Choice . Secondly , Ordination . First for Choice , Chamier in the name of all the Reformed Churches , allowes the people this , the approbation of their Elders , and so in Scotland . And if the Apostles themselves allowed them the choice of the Deacons that had the charge of the Church treasury , and took care of their bodies ; then much more of their Elders that have to doe with their consciences . Looke what ever right of the people is in the choice of them that should preach to them , there is as much reason they should have the exercise of it in the choice of those Elders that in a common Presbyterie doe rule over them , for they performe one part of the Elders duty , namely Ruling , as the Preaching Elders doe the other ; and therefore by the equity of the same law , that speakes of Elders indefinitely , if they choose any Elders as Elders to them , they are to choose these also , there being no distinction put of choosing Preaching Elders only , but Elders indefinitely ▪ And further , the greatest and highest acts of power over them , are committed in an ordinary way unto them , as of Excommunication , of all punishments the most formidable , there is put as much , if not more then every mans life ( that is a member of that Classicall Church ) into their hands , the enjoyment of all Ordinances for ever : And so the power of deposing their Ministers already fix'd to them , and of refusing to ordaine them , they shall approve ; And therefore in antiquity , of all other the persons of the Bishops , who had the power of all those , were chosen by all the people , and by Panegyricall meetings ▪ And it is strengthened by this further paralell ; A Ministers Call hath two parts , first , Ordination , which belongs to the Elders . Secondly Choice , in which the people have some interest : These Elders as Elders in common , and these Congregations as one Church be relatives , and so that interest which a Church , quâ Church hath , is commensurable to the interest of these Elders , quâ Elders : If therefore in ordaining , all the Elders in a common Presbyterie , doe joyne to ordaine an Officer , then all the people , quâ Church , must joyne in choosing or approving him ; neither can their common right of chusing be swallowed up by the interest of their Elders ordaining him . And if it be said they all choose by vertue of the generall law of combination , as in the Shires Parliament men ; The constitution of the State makes the one , if the like be found in Scripture it will be sufficient ; but if not , but that this interest must be common to the people of the Classicall Church , it is asked when a fix'd Pastor is to be chosen to a particular charge , what Office he shall be chosen to by the people of the other Congregation ? Not to a Pastors Office , he is not to be such to them ; if to be a Ruling Elder only , then besides that he hath two Offices as afore ; so now he must have two choices and two Ordinations : We choose him for our Pastor , sayes the particular Church he belongs to , and we , say the other , to Ruling . And besides , in his Ordination , the people have an interest of presence and joyning in the fasting and prayer at his Ordination : and this therefore must be performed , either in a panegyricall meeting of all , which cannot be , or in all the severall Churches , which will multiply the Ordination of them . The major Proposition confirmed . IN regard that the maine Argumentation of such as contend for a Presbyteriall government ( as in their writings and otherwayes appeares ) is from the mention of the Elders of such and such a Church as , Jerusalem , &c. having many Congregations ( as they suppose ) the consequence of the Major was taken so much for granted as on all sides agreed on , as it was lesse insisted upon the first day ; but being denied and answered thus , that they bear not the relation of Elders , but of a Presbyterie , because , quod convenit toti quâ toti non convenit cuilibet parti ; And that if Elders , yet in sensu composito non diviso , As a Colonell is a Colonell to a particular Regiment , but in a Councell of War , not so to all Regiments : A head of a particular Tribe is an head to his own Tribe divisively , but not so to all the Tribes , and the like . For that Logicall Axiome , 't is true , quod convenit toti quâ toti non convenit cuilibet parti , and so here , that which doth competere toti , to the whole of these Elders , belongs not to every part ; for take them all as met together , they are a Presbyterie , and accordingly each Elder is not a Presbyterie to all these Congregations , nor doth the Argument suppose it , but only that if they be a common Presbyterie to all these Congregations , that they then beare the relation of Elders . As take an heape of stones , 't is true each stone is not an heape of stones , but each stone is a stone in that heape . So this Company of Elders , must be supposed both a Presbyterie , and also Elders to this whole people and every member of them : which is farther proved thus ; 1. The Scriptures would have the people looke at them and honour them as Elders in all acts of ruling as well as in preaching , and especially wherein the most and chiefe of ruling lyes , and wherein the excellency of their ruling is seen ; They rule most and best when met in this common Presbyterie ; upon that relation we are to honour them , as performing this rule , and under that relation they must be said to performe it : The Elders that rule well , are worthy of double honour , especially those that labour in the word and Doctrine . Tim. Epist. 1. chap. 5. ver. 17. And besides , otherwise we destroy the relation of Elders , quâ Elders , in the highest acts of governing , which are exercised only in a Presbyterie . 2. The New Testament doth indifferently and promiscuously use the word Presbyterie and the word Elders , of the same persons in relation to the same people ; and therefore to whom these Elders are supposed to be a Presbyterie , they must beare the relation of Elders , Matthew chap. 21. 23. those that are called Elders of the people , are called , Luke 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Presbyterie of the people : so as if they related as a Presbyterie to the people , to the same people they related as Elders . Secondly , For that distinction of their being Elders only in a community to all those Congregations as one Church , in sensu aggregato , but not in sensu diviso , to every person thereof , as was instanced in Burgesses , &c. First , This Church as it is totum aggregatum , is but an abstract notion , but the rule and government of the Elders in a Presbyterie , falls upon persons in particular , and every member of that Church ; if therefore they be Elders in the Presbyterie to that Church , it must be that they are Elders to every person therein . Againe it must be remembred where we are , namely upon what the Scriptures hold forth , so the Proposition runneth . And if there had been those differing relations of Elders , which from those similitudes in Common-wealths , Armies , and the Universities are given , it were necessary the Scripture should have held it forth by like differing names and respects , or by differing charges whereby it might appeare that this relation obligeth them to this duty , and this other relation to that , which being not done is therefore to us a fiction . That it was necessary appears from the instances themselves , As in that of the Tribes , there were generall Elders of all the Tribes , and there were ( and perhaps some of them the same men ) that were Heads and Elders of the particular Tribes . But as this was a differing relation and respect in the same , or diverse persons , so they had names and titles of difference and distinction : For the Heads generall as we may call them , were called Elders of the people . The particular Elders of particular Tribes , were called by way of distinction from them , Elders of such Cities , Families , &c. And there were as distinct lawes given in such cases , the Elders of the severall Tribes did such and such particulars in their Tribes respectively , and the generall Elders had reserved cases of Blasphemy , &c. set downe by the Law . So in that instance of the Heads of Colledges , and Heads of the University , there is as a differing , so a distinguishing Character : the names are changed , the particular bodies are called Colledges , the generall Body the University , and their severall speciall relations to their Colledges is expressed by the Title of Masters of such and such Colledges , and the other by the title of Heads to the University . Yea , and accordingly there are differing statutes , the locall statutes for each Colledge a part , or for Colledges as Colledges , and the duties of Masters in their speciall relations , and there are statutes for the University and their duties as Heads thereof : and this distinction and difference was necessary , if there were this differing relation . But for the case in hand , if we come to the New Testament to finde out these severall jurisdictions and relations of Elders , therein we still reade but simply and singly Elders and Churches as Relatives , no such note of distinction . And also speaking of the duties of Elders to the people , and people to Elders , it speaks simularly and univocally : so as whoever will take upon them to be Elders , all those duties fall upon them , let them distinguish how they can . And to confirme this , the Instances in the Minor serve . And where the Scripture doth not distinguish , we are not to distinguish . And if the Elders of a particular Congregation are Elders to that Church , both in sensu diviso and every member thereof , and also in sensu composito , in their Presbyteries unto the whole , then those generall Elders must bear the like relation to that Classicall Church and every Member of it , else the difference is so vast , and the consequent difference of duties thereupon depending such , as it was necessary a distinction should have been made in Scripture , that each might know their duties . If all the Records , Lawes , and Ruled cases of this Kingdome , should in setting downe the ordinary government thereof , have made mention only and singly of Burgesses ( as the Rulers ) and of Corporations ( as the Correlate to them ) and used no other distinguishing word , and there were undeniably Burgesses of every Incorporate Towne continued from antiquity : if any would afterwards pretend that this word Corporation was intended by our Ancestors to import an Association or Community of many of these Corporations into one Shire , and that by Burgesses of those Corporations were meant a community of all those Burgesses in one body for government , and so pretend the same names without distinction , and say they were also meant : yea , and further , if the Lawes and Charters concerning such Burgesses in each Corporation , the duties given them in charge by the lawes in their relations to their Corporations , did runne without any distinction of what the Burgesses in the supposed greater Corporation should doe , in that relation and community from what the same Burgesses in their lesser Corporations in a more proper relation : Yea , and if the Duties set downe in those lawes mutually betweene Corporations and those Burgesses should argue an inconsistency with the governement of Burgesses over many Corporations in common ( as the minor here shewes it to be in our case ) but all naturally fall in with that of Burgesses over single Corporations : In this case to say that therefore this Kingdome did hold forth , there might not be ( that is according to the lawes thereof ) such a government of the Burgesses of Corporations over many , were not this a right way of arguing to overthrow such a pretence . And if in answer to such arguments it should be said , that both these might be consistent : For that in forein States , and Kingdomes , and Societies , there are Burgesses of particular Corporations , and there are Burgesses in an Assembly of Parliament , so called by way of distinction , met in common , for the ordinary government of all those Corporations in common , and therefore the like may be here in this . The reply were easie , that what ever such distinction there is in other States , yet the question is of such Burgesses as the Lawes of this State hold forth , the question is of such Burgesses as this Kingdome hath set up , where there is no distinction of Burgesses of Corporations , and Burgesses in Parliament mentioned . But on the contrary only , one single uniforme stile and title in the lawes , namely , Burgesses of the Corporation , and duties suited thereunto . Now parallel to this case are our Arguments , and the Answers given thereto . Lastly , if they be Elders only in sensu aggregato , yet so farre as they are acknowledged thus Elders , so farre will many of the incongruities in the minor follow them , and fall upon them , as that still they are but meerly ruling Elders , and that there be Deacons in sensu aggregato . Reasons against , and exceptions to the first proofe of the first Assertion . viz. That the Church of Jerusalem consisteth of more Congregations then one from the multitude of Believers . FIrst Reasons to shew there were not more then could meet in one place . The Holy Ghost hath from first to last as on purpose shewed this , as if his scope had been aforehand to prevent and to preclude all reasonings to the contrary . 1. In the beginnings of that Church , their meetings are set out to us by two Adjuncts . First , that they met {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with one accord in the same duty of prayer , Acts Chap. 1. Verse 14. And secondly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , together in one and the same company , Verse 15. Which therefore is there and usually translated in one place . And that here by these words the intent of the Holy Ghost is to shew their meeting in one and the same Assembly , is evident . For whereas in the 15 Verse 't is said , Peter stood up in the middest of them , as therefore being present together in one company , he addes , And the number of them that were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , Present together in company , were an hundred and twenty . 2. Then Chap. 2. Verse 1. Another meeting of theirs for worship at Pentecost is continued to be expressed in the same phrases a second time , They were all with one accord in one place . 3. Then when about three thousand , yet still some of their meetings then for some acts of worship are recorded to have been as before with one accord , as joyning unanimously in the same duty , and in stead of that former expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used of the former meetings , there is the mention of the place it selfe , where they met , set downe to supply it , and so to interpret it , and shewes it was still in one Assembly , Verse 46. They continued daily with one accord in the Temple , as mentioning the very place where they had their most frequent meetings which were for hearing , as being there altogether in one Assembly ; and not as comming thither only for Jewish worship : For it is said of these as of the former meetings mentioned , which were proper to themselves , That they continued with one accord . And though they held these meetings in this place for preaching , that the Jewes might be present to hear , &c. Yet that hindred not , but it was a Church meeting to them , wherein they continued with one accord ; which expression is stil used of al their Christian meetings throughout this Story , Acts 1. 14. Acts 4. 24. Acts 5. 12. Acts 15. 25. 4. When there was a further addition to these , Chap. 5. Verse 1. ( whether to five thousand or no is spoken to afterwards ) yet in that Chapter , he making a description of their State , in almost all the very same particulars by which he had done it before , Chap. 2. from Verse 43. unto the end ( as by the paralell comparing of these two passages of the Story will appear ; ) he lastly speaking of a meeting of theirs ( which is the point in hand ) as carefully puts in , as in the former . Verse 14. And they were all with one accord in Solomons Porch , the same words he had used Chap. 2. Verse 46. Their union and joyning together with one accord being carefully indigitated , and the place named in stead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as was observed before . And that the [ All that met ] were not the Apostles only , appears not only by the forementioned paralell of this with Chap. 2. Verse 46. where their being with one accord in the Temple , is spoken of all the multitude , and so here . But secondly , that all the Apostles should be met with one accord in any duty , and not the people who are said to continue in the Apostles Doctrine and Prayer , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or with one accord still in the story of this Church referring to communion in some holy duty , as Chap. 1. Verse 14. and Chap. 4. Verse 24. is most unlikely . And Solomons Porch was a place large enough to hold them , and fitted for preaching and to hear , which in John 10. Verse 22. is called the Temple ; and so is the place intended in Acts 2. Verse 46. They met in the Temple , that is , in the Porch of Solomon . It was the outer Court as Josephus lib. 20. cap. 8. It was the place where CHRIST used to walk and preach , and the Apostles also , Chap. 3. Verse 11. The multitude ran to Solomons Porch . 5. When againe upon mention of this multiplication of Disciples , the Deacons are to be chosen , the Apostles called the multitude Chap. 6. Ver. 2. and not persons selected , but all ; for Verse 5. they are called the whole multitude , and they are spoken to as together , For the saying pleased the whole , and the whole chose seven men out from among them , and set them before the Apostles , Ver ▪ 6. as being in one place together , and they prayed ( in which the multitude had an interest to joyne with them ) and laid on them hands . And this meeting was certainly a Church meeting , and yet still in some one place ; and therefore though it might follow that alwayes they should not have met together in one , yet they both did and could . 6. After that great dispersion mentioned Chap. 8. ver. 1. Then as they might more conveniently meet in one place and assembly , so that they did so , it is as carefully recorded , that so the Holy Ghost might hold forth this from the first unto the last mention of this Church , Acts 15. Acts 21. 22. The multitude must needs come together . And to interpret {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or with one accord , which the Holy Ghost carries through all , to be intended of the joyning of the same persons in the same act of worship ( for which they still did meet ) is genuine ; for it imports that which is the spirit and life of publick worship , which of all other actions done by a multitude is to have the nearest union of spirits , as that wherein the Communion of Saints in worship consists . And then naming the place where they met also it must needs import Onenesse of Assembly , which also holds forth in this example this duty ▪ That as Saints when met in worship should joyne with one accord , so living in a place together , should as farre as possibly may , joyne themselves to one Assembly ; and this carries with it such an appearance as is not in the other sense . And that the Holy Ghost should in the same Story of the same Church set forth the unity of their first meetings , as in one and the same individuall Assembly , by this expression of being in one , and with one accord , Acts ▪ Chap. 1. Chap. 2. and in the next mention not farre off , carry along one of the same expressions , namely [ with one accord ] and together therewith shall name the place of their meeting , and yet in the latter intend not One , but meetings in severall companies in that place . This we humbly submit to better judgements . Secondly Exceptions . 1. For the mention of five thousand , Chap. 4. Verse 4. This cannot be evinced from that place that the five thousand were a new number added to the three thousand . The words are these , Howbeit many of them that heard the word , believed , and the number of the men was about five thousand . But that this number of five thousand should refer to them that believed , is not certaine ; seeing both the Greek will bear it and favour it , as well to be meant of the number that heard , as of the men that believed ; and of the two , that former is the more probable , that he should say of the men that heard they were five thousand , and that of them that heard many believed , this sounds well , and is no way forced ; but five thousand men to be converted at once , is that which was never afore nor since . And the great conversion that our Divines have instanced in , is the three thousand , Acts Chap. 2. and not in this five thousand . And if the scope of the Holy Ghost therein , why the number of the men that heard should be here reckoned to be five thousand be asked after , it was to shew what had occasioned the persecution which he had spoken of in the Verse before . Namely this , that such a multitude of the people should be taught and preached to ; this fretted the Pharisees that came upon Peter and John ; and with this agrees the second Verse , that they were grieved they taught the people ; the effect whereof is , that many of them that heard believed , notwithstanding this persecution , but how many of these is not certaine . And Beza and Calvin and many others of our protestant Writers judge this number not to be of this new accession of Converts , but the totall number including the former , and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , although translated men , is when put alone ( as there ) all one with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Females , as well as Males , which especially may be so taken , because it is spoken of such a promiscuous auditory . And if any should affirme it meant of Males only , and them now converted , it would make a greater Miracle then any other recorded , especially when the people are said to be converted , Verse 2. that did alike runne to see the Miracle . 2 Exception is , That it may be supposed that all that are mentioned to be converted remained not constant members of that Church abiding at Jerusalem untill the dispersion ; and so , though the Holy Ghosts scope may be to shew the increase of Converts to the faith , yet not of such as continued all that while at Jerusalem ; and our reasons for that are these . First those three thousand who were converted , Chap. 2. were not setled dwellers at Jerusalem , but strangers , Commorants of the ten Tribes , which were dispersed in all those Countries mentioned in the 2 Chapter , Verse 9. who came up to the feast of Pentecost , as the manner of the Jewes was , Acts 21. 20 , 27 , 28. Jewes that lived in Asia came to the feast of Pentecost as Paul also did , compared with Acts 20. 16. And the word which is translated Dwellers at Jerusalem , is interpreted by an eminent Critick , Sojourners at Jerusalem during this Feast , although the word signifies both , and to that end quotes the Septuagint in 1. Kings 17. 20. where Elijah cries unto the Lord , saying , O Lord my God hast thou also brought evill upon the Widow , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with whom I sojourne onely ? and that which confirmes it is , that they are said to be dwellers or inhabitants of Mesopotamia and Judea , and Capadocea , Verse 9. They could not fixedly belong as dwellers to both , they were therefore rather sojourners in Jerusalem now at the Feast , though fixed dwellers in all those places : For if they were fixed dwellers in Jerusalem , to what end whilest they were at Jerusalem should the Evangelist tell us they were sojourners in Mesopotamia ; and they must needs rather be dwellers there , because they are said to understand every one his own language . And that which strengthens this is , that in the Greek there is this difference in the words in Verses 5 and 9. in that they are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hierusalem . As for the present there , yea , and as to come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from out of every Nation : but in the 9 Verse he changeth it , and saies , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as inhabiters of Mesopotamia , and those other Countries where their fixed possessions were . And therefore Verse 14. he cals them Men , Jewes and Dwellers at Jerusalem , as two sorts , and Verse 22. Men of Israel ; the stile given those of the ten Tribes scattered , Men devout , as Verse 5. who came up at those solemne times , having wives and children and their families at home , to whom they used after a time to returne . Now although these were added and made members of that Church , and are said to continue in the Apostles doctrine : yet that will not necessarily imply that they continued all the time till the dispersion at Jerusalem ; but whilest they were there , they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , they cleaved to the Apostles : but to think that many of them comming as strangers should not go downe to their wives and children , which Nature taught them to provide for , and religion taught them to take care of their soules , or fetch them up to them : so as this might well be a fluid Church , ebbing and flowing as touching the residence of its members : yea , some of these were of Judea , Verse 9. and so of the Country about ; and of them might be Churches erected in their proper dwellings is rationally supposable . For in that persecution in Acts 8. 1. it is said that Paul persecuted Disciples in other places then at Hierusalem , Acts 26. 10. Which things I also did at Hierusalem , ( saies he ) and in other places at Damascus . And also it is confirmed by this , that upon the ceasing of Pauls persecution it is said Acts 9. 31. then had the Churches rest through Judea and Galilee , and are said to be at rest in distinction from the persecution raised , Chap. 8. 1. 3 Exception is , that they in those Countries and times had often great Assemblies consisting of many thousands hearers at once , that did and could heare , Luke 12. 1. Christ preached to Myriads , many thousands ; and Acts 13. 45. almost a whole City came to heare the word of God by Paul . And at Charenton , how many thousands may and do heare , is well knowne ; and so in many places of England . And Moses sometime spake in the eares of all the people , and so Ezra Chapter 10. Verse 9. and 10. And 't is knowne by experience , that as in hot Countries they may see as far againe , through the purenesse of the aire , so they may heare at a farre greater distance , then in our colder Climate . 4 Exception is , that this being the first Church , and whereof all the Apostles were the Officers , those therefore that dwelt there would certainly abide together as one Church without parting or dividing , even till they came to the utmost proportion that the constitution of a Church was capable of ; and so Maximum quod sic , And continue together in one , for the more united strength and glory of holding forth the name of Christ in one body , united for the honour of Religion and communicating in Ordinances together . 5 Exception is , that they had during all this time of their multitudes untill the persecution of Paul arose , the greatest freedome and liberty even to the utmost ; for the people magnified them , Chap. 5. Verse 12. they had favour with all the people , Chap. 2. Verse 47. Insomuch , that although the Rulers fell upon two of them , John and Peter , yet they were enforced to let them go , finding nothing how to punish them , because of the people , Chapter 4. 21. Besides that , it was no new thing amongst the Jewes for Sects to have great multitudes to follow and cleave to them , and to preach in any place , as in Spaine and Italy , and to baptize openly as John and Christ did . Reasons and Answers to the Appendix added to the former Proofes , viz. That the dispersion mentioned in Acts 8. 1. doth not simply prove such a scattering , as that there might not remaine more Congregations then one in that Church , Acts 9. 31. Acts 12. 24. Acts 21. 20. THus having shewed the multitudes not arising to that number , but , that they might meet in one , now after the dispersion much lesse , and to that end let the greatnesse of the Persecution be considered to demonstrate the greatnesse of this dispersion ; It s called not a Persecution only , but a great Persecution , both extensively and intensively , for the extent of it to all sorts of persons , entring into every house , vers 3. and for the height of it , it being to imprisonment , even unto death , Chap. 22. 4. Acts 26. 10. It is also called , a making havock of the Church , vers. 9. The object of this Persecution was not Preachers only but Christians of all sorts indifferently , for it is said indefinitely to be upon the Church , vers. 1. and vers. 3. It is call'd an entring into every house , hayling men and women : and in Chap. 26. Paul speaking of this very Persecution ( wherein he had a speciall hand ) sayes vers. 10. that hee imprisoned many of the Saints ( not Preachers only ) and ver. 9. his aime was promiscuously against the Name of Jesus , and so any that professed his Name : Unto this end compare the varying the expression used by the Holy Ghost , when speaking of this Persecution , and of another mentioned Acts 12. 1. there it is said , Herod stretched forth his hand to vexe certaine of the Church ; but here it is against the Church in Jerusalem , Men and women in every house , and all except the Apostles ; the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ except ] there is to shew , that none of the Apostles were scattered , though the generality of others were ; if men guifted fled away , then others also , except we suppose the people more couragious to stay by it then the Teachers . And whereas it is said , that these that were dispersed , went about preaching the word , vers. 4. First , It argueth not that Preachers only or chiefely were dispersed ; for ( as Calvin saith ) it comes in to shew what was the fruit of the dispersion ; and we may well suppose women and whole families to have been scattered abroad , who yet preached not : And secondly , It was ordinary in those times , for men that were not by Office Ministers , occasionally to teach the word in private wayes of converse , yea and otherwise ; And that is not call'd teaching , which is by way of Sermon to a multitude , for vers. 25. of this chap. Philip in private conference taught the Eunuch , as Aquila and Priscilla taught Apollos ; and they are not called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as having an Office , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as referring to the act , the work they did ; And that the word seemes to sound as if they made it their worke . It may well be attributed to the zeale of those dayes to gaine Proselites , and not to an Office committed to them ; they went not forth by mission but persecution ; And here the many Congregations are brought but to an ( it might be ) and the grand Proposition it selfe , is but an ( it may be , ) And how can it may be , be proved by an it might be ? especially in such things as need have a strong foundation for matters upon which so great alterations are like to be made : But it is said , that it appeares that there were multitudes of beleevers there after that time , by Acts 9. 31. Acts 12. 24. Acts 21. 20. First , For Acts 9. 31. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifies not ordinarily a great number made up , but an increase ( Matth. 21. 12. & 1 Pet. 1. 2. Grace be multiplied , it is the same word ) not in number , but in measure . Againe they are the Churches of Judea , Galilee , and of Samaria ; But what is all this to prove that there were so many in the Church of Hierusalem as could not meet in one ? For Acts 21. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} how many thousands doth not argue it ; For first it was the Feast of Pentecost , when Paul came now up to Hierusalem in Acts 20. 16. it is said of this journey , that he ●asted if possible , to be at Hierusalem upon the day of Pentecost : When the Jewes out of all quarters came to Hierusalem , and the great concourse that then would be there at the Feast , moved him to aime to be there at that time ; And by the journall of Paul thither , from his first setting out from Philippi , chap. 20. ver. 6. which was when the Passeover was ended , eight weekes before this ensuing Feast of Pentecost , and also by computing the dayes of his travailing , which the Holy Ghost hath recorded , vers. 16. 21. Acts 21. 2. it appeares he came in few weekes unto Tyre , but 40. miles off from Hierusalem , time enough to come to the Feast ; and no wonder if at the Feast he found thousands of the Jewes , and this is confirmed by the 27 verse , for the Jewes which laid hold on him in the Temple , were as it is said , Jewes of Asia , not of Judea . Secondly , The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , being put without any other word of number , signifies no more then a great multitude ; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or a greatnesse , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plato hath it ; and being put indefinitely , is all one to say thousands , or many ; as the Latins also use a definite for an indefinite , as Sexcenta possum proferr● decreta , as Tully speakes . To the second Proofe of the first Head . By the many Apostles and other Preachers in this Church of Hierusalem ; For if there were but one Congregation , then each Apostle preached but seldome , which will not stand with Acts 6. 2. First , For the Apostles . THey tooke all opportunities to fill their hands with worke , preaching daily in the Temple and in every house , Acts 5. 42. Chap. 2. 46. Paul also taught in Ephesus , as publickly in the Congregation , so from house to house , Acts 20. 20. Also when any in the places abroad in Judea , or else where , were converted ( and many Churches were then erected in Judea ) the Apostles went abroad , as Chap. 8. shewes ; and besides , how were the twelve imployed , when for forty dayes they met in an upper roome , Acts 1. and had but an hundred and twenty for their flock . Secondly , For the many Teachers . In those times there were many guifted men that were not Officers , who occasionally instructed others , as Aquila did Apollos , yea those guifts were so plentifull , that in that one Church of Corinth , 1 Cor. 14. 23. almost all of them had Doctrines , Prophecying , speaking with tongues , and yet these were not Officers , so as if Congregations should be multiplied according to the number of such guifted men , then there would have been almost as many Teachers as members of Congregations . And the powring out of the Holy Ghost , which was more ordinary then , did not make every man a Teacher by Office , for then all those in Samaria should have been made teachers , Acts 8. And that not any of those were in Office , seemes evident by this ; That when the Deacons were chosen , Chap. 6. there is no mention made of Elders in their Ordination , in which if any Elders had been , they had had an interest : We reade Acts 15. When there were Elders , though Apostles were also then in that Church , both are mentioned together . And it appeares the Apostles had managed all the affaires of that Church untill then ; those Deacons being the first choice of any sort of Officers , the work of Administration of all sorts having layen on the Apostles hands . To the third Proofe of the first Head . The diversitie of Languages amongst the Beleevers , Acts 2. 8 , 9 , 10 , 11. and Acts the 6. doth argue more Congregations then one in the Church of Hierusalem . FIrst , 'T is true , there were in that second of the Acts , Out of all Nations that heard the Apostles speake in the severall Languages of the Countries they were borne in ; but yet these were all either Jewes or Proselites , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , worshippers , as ver. 5. who came up to worship , and some parts of the worship were audible ; and though borne in other Countries ( the Jewes being dispersed ) yet all were generally learned , and understood the Hebrew tongue , the language of their own Nation , even as to this day the Jewes and their Children doe ; which seemes evident from the story in the 20 , 21 , and 22. Chapters of the Acts , Paul came up with divers Grecians to the Feast of Pentecost , Chap. 20. ver. 4. unto which the Jewes out of all quarters came , and being all at a solemne meeting in the Temple , chap. 21. ver. 27. The Jewes out of Asia , strangers , stirred up all the people against him , and when , chap. 22. ver. 2. He made a speech to them , and they heard he spake the Hebrew tongue , they kept silence and heard him patiently : And further those mentioned Acts 2. did understand all of them Peters Sermon ; and though others spake besides Peter to them in their own language , the wonderfull things of God , yet that was but a preparatorie signe to them ; as 1 Cor. 14. 22. making way for their Conversion , vers. 11 , 12 , and 13. but the meanes of their Conversion was Peters Sermon after ; and it was he also , that gave direction to them all what to doe to be saved : and therefore it must be spoken of some one common tongue , they all understood , and those gifts of languages given to the Apostles , were not out of a necessity to instruct those new Converts only , but to fit them when they should goe abroad into all the world , and to be a signe to the Jewes at present to convince them . Secondly , for the Grecian Widdowes , Acts 6. the Hellenists that lived amongst the Jewes , might well be supposed to understand Hebrew ; and that these had not severall Congregations from the rest , appeares by this ; That the whole multitude together met , and chose the Deacons , It was a joint act , and if of differing languages , wherein the one understand not the other , occasioning such a distinction of Congregations ( as the Proofe would hold forth ) how could they all have agreed in one meeting on the same man ? but the argument as well holds against the Presbyteriall Association of those Congregations into one Church , people and Elders , unto which and in the communion and exercise whereof such Correspondencies and Intercourses are needfull , as they require one common language . To the second Branch of this Argument . That all these Congregations were under one Presbyteriall GOVERNMENT . PROOFES . 1. Because they were but one Church . Though it bee one , yet they not beeing more then could meet in one , the Argument concludes not . 2 Proofe . The Elders of that Church are mentioned . There is no mention of any Elders in this Church , untill after the aforesaid Dispersion , Act. 8. And so the weight of this Argument will depend upon the proofe of this ; That after the dispersion there were many Congregations , which the Reverend Assembly doth not so positively affirme . The proofe of their being such a Presbytery as the Proposition intends , doth depend upon this their being called Elders to that Church , wee no where read them called a Presbytery , and that therefore they are Elders , but they are therefore a Presbytery ( as here it is argued ) because they are Elders to that Church ; Now if they bee Elders in common , because a Presbytery , ( as was said in answer to the first Argument ) then they are not to bee argued a Presbytery onely , because they are Elders in Common ; For then the Argument runnes in Circulo ; And the chiefe and first reason of their being Elders ( for no other is mentioned ) is accordingly held forth in their being Elders to that Church in common , whereas according to Presbyteriall Principles , there is a primary relation of Elders , quà Elders , to their particular fixed Congregations . Reasons against the third Proofe of the second Branch , viz. That the Apostles did the ordinary Acts of Presbyters as Presbyters in the Church of Hierusalem , doth prove a Presbyteriall Government in that Church before the dispersion . The Proofe of the whole depends upon this Proposition : for though before the dispersion there had been many Congregations , yet not under Elders , but Apostles : Now it is granted that the substance of Ministeriall Acts were one and the same in Apostles and Evangelists who were extraordinary , and in other ordinary Ministers . But first , though for the Act of Ministeriall power , it was the same in the Apostles , and them , yet in the extent of power ( which is the point in question ) therein the Apostles Jurisdiction over many Congregations is not the patterne of Presbyteriall Elders over many , for the Apostles power was universall over all Churches , and upon that was founded their power over those Congregations supposed many ; And Episcopacie may as strongly argue and inferre , that because in Crete ( by Apostolicall warrant ) One man [ Titus ] did ordaine Elders , &c. That therefore there may bee one man [ a Bishop ] that hath power to ordaine , &c. in and over severall Churches . And this Argument will bee stronger from the instance of an Evangelist , for Episcopall power then this of Apostolicall ▪ government , for the Presbyteriall , by how much it is the more inferior Office , but that of the Apostles is more immediate and transcendent , and so the power of an Evangelist is neerer to an ordinary succession , and it will as well follow , that any one Presbyter alone might governe many Congregations , because one of these Apostles might , as that because the Apostles did governe these joyntly , that therefore many Presbyters over severall Congregations may . Secondly , each of these Apostles , as hee had by vertue of his Apostolicall Commission the power of them all , so hee had relation of Ministerie unto all these supposed Congregations unto every person thereof for the performance of all sorts of duties , of preaching to them , admonishing them , &c. But thus in the Presbyteriall government over many Congregations fixed , and their Pastors and Elders fixed to them , the severall Elders are denied to have the relation of Elders to each Congregation , but make up onely an Eldership in common as united over all these . But the Apostles here have the relation to both , and therefore if this Apostolicall frame bee made a Patterne , then it followes that all the Elders of these Congregations were directly and immediatly Elders to each Congregation and every member of them , and not onely of a common Presbytery , for so the Apostles were . If it bee alledged that those acts of government , performed by them in that Church , were for the substance of them ordinary Acts , such as Presbyters performe , and that therefore answerably their persons themselves are in them to bee considered as Elders , because that the Apostles were not onely Apostles , but Elders also , as John Epistle 2. Verse 1. And Peter Epist. 1. Chap. 5. Vers . 1. and therefore might and did act as Elders in ordinary Acts of Church government , and are therefore therein to bee look't at , as a just patterne to us , and to have ruled these Congregations of Jerusalem as a Colledge or body of Elders united , conedscending so to act as common Presbyters taking the consent of the Church , as Acts. 6. as likewise they did in every Church where they came joyning with the Eldership thereof , as Elders , and not as Apostles , and therefore that they might give a patterne , and Example of an ordinary Presbytery , especially seeing that what they thus did , they did as an united body to many Congregations considered as one Church . It is answered to the first , that although the Apostles are called Elders , yet they are so called virtually , not formally , and but because Apostleship containes all Offices in it , so as they are Elders but upon this ground , that they are Apostles , and therefore John in that very Epistle where hee stiles himselfe an Elder , hee yet writes Canonicall Scripture as an Apostle , and takes on him to threaten Diotrephes as an Apostle , to remember him , which as a formall Elder hee could not have done ; and surely those Offices which Christ distinguisheth , Ephesians 4. Hee gave some Apostles , some Pastors and Teachers , the same person is not formally both , though virtually he may bee ; All that they did in that Church of Hierusalem they are said to act as Apostles , their preaching is called the Apostles doctrine , their bringing their monies to them , as to the Officers of that Church , is to them not as Elders , but as Apostles , They laid it downe at the Apostles feet ; yea in that Act of ordaining the seven Deacons , it is said , They set them afore the Apostles , ( Chap. 6. Vers . 6. ) and they laid on their hands ; And it is very hard to distinguish and say that the men were Apostles , but the power they acted by was as Elders , when the name of an Apostle imports the Office ; Yea in that very Act of government about Deacons they must needs act as Apostles , for they doe not simply ordaine the men , but doe anew , by vertue of Apostolicall authoritie , institute the Office of Deacons by declaring Christs mind , which none but Apostles could immediatly and at first have done , so as the same persons in this same Act instanced in , must act partly as Apostles , and partly as Elders , and by what infallible rule shall wee distinguish . To the second , viz. that they acted here as it were in a joynt body or in Collegio over these many Congregations . It is answered , that an Association of Elders in an Eldership over many is not argued from hence . For first , they had all singly the same power which they exercised joyntly , and that they should exercise it joyntly here to that end to give a patterne for Eldership , is not easy to prove ; they exercised it together , because it fell out that they were together , and it was fit none of them should bee excluded , but it depended not upon this union of all in a body , as Acts of Elders in a Presbytery do , as Parliamentary power is not the result of Parliament men , but as assembled in Parliament ; yea and the authoritie of Jurisdiction thence ariseth , not so here ; Our Apostle might have done that which all here did , yea may it not bee said that because two Apostles , Paul and Barnabas , ordained Elders in every Church , Acts 14. as joyned in the same Act , and so acting not as Apostles , but joyntly , that therefore two Elders associated may doe the like ? Secondly , it is hard to suppose that these Apostles , when all together , should act with an inferiour power to what they put forth in a like case alone . If Peter had beene himselfe alone in a Church new planted then and there , hee must bee supposed to act as an Apostle , because hee alone governed ; And shall these Apostles , when they are all in one and joyne all together in one Act , bee yet supposed to fall lower in their power under the formall exercise of it ? Thirdly , if they had acted as Elders in a Colledge , they might miscarry as Elders doe ; and so the minor part of them have been subject to Excommunication of the greater . And what power was there on earth to have excommunicated an Apostle who held his Office immediately from Christ , and who whilst hee was in that Office had power over all Churches ? To the third , viz. That they in their Proceedings did joyne with others . As in this choyce of the Deacons they did joyne with the multitude , as also when they came to any other Churches they used to doe . Neither doth that argue , that they acted not as Apostles but as Elders . For first , they joyned in Acts with others , and joyned others with themselves , wherein they yet acted as Apostles ; thus in writing Scripture they joyned others with them , as Paul joyned Silvanus and Timotheus in his Epistle to the Thessalonians ; and not meerely in the salutation , for the expressions runne in their names also in that Epistle , and Act. 15. The Apostles , Elders , yea and Brethren joyned in a Letter to the Churches ; But these as Apostles ( therefore so called in distinction from the Elders ) and the rest according to their severall interests , as the Brethren did all according to their interests , so the Elders and the Apostles in theirs . So in ordaining Timothy the Presbytery laid on hands , yet they as a Presbytery and Paul as an Apostle , for else a Presbytery had not had power to ordaine an Evangelist . Yet secondly , the Apostles did where ever they came leave the Elders and people to the exercise of that right belonged to them , although they joyned with them ; neither did therein lie their Apostolicall authority , to doe all alone ; for then they seldome or never acted as Apostles in Churches : Paul alone excommunicated not that Corinthian , and yet as an Apostle wrote to have it done by them , ( for it was Canonicall Scripture ) and therefore although that this Church of Hierusalem should choose their Deacons , is a just example of the priviledge of a Church ( for if the Apostles when they were present allowed this interest to Churches , then Elders should much more ) yet what the Apostles did by an Apostolicall power in these Congregations ▪ cannot bee drawn into example for Officers in that thing wherein their power Apostolicall lay , which was to exercise acts of jurisdiction in severall Churches ▪ Neither fourthly , will that helpe it , That they exercised this Government in these Congregations ( supposed many ) as considered to bee one Church . For if they acted not as Elders , then the correlate to it , namely , Church , could not bee considered as Presbyteriall . Reasons against the fourth and last Proofe of the second Branch . Viz. That the Elders did meet together for Acts of Government , Act. 11. ult. Act. 15. 4. 6. 22. Act. 21. 17 , 18. First , the Argument from Acts 11. ult. lies thus , There were Elders in Judea that received Almes , verse 29 ▪ 30. compared ; Therefore the Elders of Jerusalem did meet together for Acts of Government . In this Argument , as the persons are mistaken , so the Act for the Elders of Hierusalem are not mentioned , but of Iudea , as by comparing verses 29 , 30. it appeares . And by this it might bee as well argued , that the Elders in Judea met for Presbyteriall Government , as that the Elders of Jerusalem , seeing their Almes were carryed to the Elders of Judea , as it is there said . The receiving Almes ( which is the onely Act that is mentioned ) was not an Act of Government , for Deacons may meet to receive Almes , and yet meet not for Acts of government . For that second place mentioned , Acts 21. 20. where it is said , Paul came in to James , and all the Elders were present : although wee read that all the Elders were present , yet that they met for Acts of Presbyteriall government , appeares not ; the occasion of the meeting was Pauls entertainment , whom some of the brethren had received at his first comming , verse 17. and now the Elders meet to receive him also . A Christian duty of love and respect due to so great and famous an Apostle , and Paul went not as cited , but to visit and salute them , as vers. 19. Secondly , The Acts that passed were none of them Presbyteriall , for Paul gave them an Historicall relation of what things God had wrought by his Ministery , the matter of which relation was intended to provoke them as Brethren and fellow-labourers , to glorify God ( as ver. 20. is said they did ) and not to give them an account , as to a Consistory , that met for Government . Such narrations the Apostles made even to whole Churches , as Paul and Barnabas at Antioch , Act. 14. 27. When they had gathered the whole Church together ( which Church was of no more then to meet in one Assembly ) they rehearsed in like manner , as here , all that God had done by them ; and how hee had opened a doore of Faith to the Gentiles . Neither will the advice they gave to Paul to prevent the scandall and offence the people would take at him , argue authority , much lesse government : Neither was there any Act of Government put forth over their own Churches if supposed many . Reasons against the alledging , Act. 15. for the meeting of the Elders of Jerusalem , for Presbyteriall Acts of Government . 1. If it were a meeting of Elders for Acts of Government , then it was a Presbyteriall meeting for Acts of Government : But that it was no such meeting appeares , because there was nothing done in it , that may seem to have any bond in it , but such as bound the Churches of Antioch , Syria , Cilicia , as much as Jerusalem , but this cannot bee in any Presbyteriall meeting , for Acts of Government : For such meetings have onely authoritative power over their own Church . 2. The scope and end of this meeting was to give satisfaction to the offended Brethren of Antioch , and dogmatically to declare their judgements in a difficult case of Conscience , not to put forth any Act of Juridicall power upon any , as appeares in the matter of their debate , and the issue of all . Of which more fully afterward . And if it bee said that Peter reproved some of their own Members present , such as had taught the necessity of the Ceremoniall Law , Why tempt you God , &c. This was not delivered as an Act of Government formally , by any vote of the Presbytery , but in the way of Discourse . But it was affirmed to bee sufficient to confirme the Proposition , if it bee a Synodicall meeting . Presbyteriall and Synodicall , both it cannot bee ; for Synods , they are or ought to bee extraordinary and occasionall , Presbyteries are standing and ordinary , Synods are made up of Commissioners sent from Presbyteries , and Presbyteries are made up of the Elders of particular Congregations . The Members of Synods are Elders of such Churches which are ( according to the principles of Presbyteriall Government ) compleat Churches , having full power of jurisdiction for all Acts of Government within themselves ; but the members of Presbyteries are Elders of such Congregations which are neither compleat Churches , nor have within themselves full and compleat power . And these cannot bee one . The Elders of the Presbytery of Jerusalem , ( when this once became a Synod by the addition of the Elders of other Churches ) ceased to bee any longer a Presbytery to that Church , and must become with them a new body to all the Churches , these other Elders did come from . And then to argue these Acts done by these ( because the Elders of Jerusalem were present and Members of this Synod ) were Presbyteriall Acts of the Elders of Jerusalem , is all one as to go about to argue from the Acts of Government put forth by a Parliament at Westminster , to the power of the Burgesses and Common Councell of the City of Westminster , because there the Parliament sits , and the Burgesses of that City are parts and members of that Parliament . Or , as if the Kingdome were governed by County Courts , and out of those County Courts , Knights , and Burgesses should bee chosen to make up a Parliament , when the Parliament is met , there can be no Argument drawn from the power of a Parliament to prove the power of a County Court . Or from the power of a County Court to prove the power of a Parliament . Thus Synods are made out of Presbyteries , therefore wee cannot argue from the power of Synods to the power of Presbyteries ; or from the power of Presbyteries to the power of Synods . But secondly , wee deny it to have been such an ordinary formall Synod . The jurisdiction of Synods is founded upon this necessary requisite thereunto , That there bee Commissioners from all those Churches representing them , present , or called to bee so . And the power of the jurisdiction cannot reach nor extend further then to such Churches as have sent Commissioners thereunto . The weight then of this Synodicall power depends on the proofe of this , That all those Churches sent Commissioners to this Assembly , which if either it bee not proved , or the contrary thereunto found true , the authority of those decrees ( as from those Elders here ) will prove not to have been Acts of Government , further then the Apostles authority , who joyned in it , was stamped on it ; to affirme that Commissioners from them all were present , because the decrees did binde them , is to begge what is denyed , when another just reason may bee given of their binding , if any such authority were in them : and our reasons to the contrary are these . First , Wee finde a deepe silence about it : For wee read but onely of two Churches between whom it was transacted , they of Antioch sending to Jerusalem , and their Elders there , Chap. 14. 27 , 28. compared with chap. 15. 2 , 3. and the Messengers which were sent from this Assembly going onely to Antioch , ver. 30. 31. as those who were chiefely troubled ; onely the benefit redounded to all they wrote to , yea , although Paul came through Phenice and Samaria , ver. 3. yet wee read not a word of any of the Churches of those parts , their sending of any Commissioners unto this Synod , as had it been intended such certainly they would , and there was this speciall reason , why those of this Church were thus electively sent unto , because they were the Mother Church from whom the Word of God came , and from whom those men that troubled them had gone forth , and had pretended to teach what they had received from them ; and besides they were in an especiall manner versed in this question , it being about the observation of their law ; and there also some of the Apostles were present , ( how many wee know not , for dispersed they had been long before ) and if any number of others out of those other parts of Judea , had come up hither , it would have been said , as Act. 11. ult. The Elders of Judea , not onely of Jerusalem ; yea , it is not so much as said , that they that were sent from Antioch were of the Elders of that Church , but that they sent Paul and Barnabas , and certain others of them . And secondly , the contrary seemes cleere , namely , that those Letters and Decrees were written and sent onely from the Elders of Jerusalem , and not from all those Churches : For first , the Decrees are every where attributed to the Elders in Jerusalem , So Chap. 16. 4. The Decrees of the Apostles and Elders in Jerusalem . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Now the usuall stile of the New Testament , is by way of distinction of Churches to say the Church in such a place , the Elders in such a place , as the Church of Antioch , Act. 13. 1. and the Church at Corinth , 1 Cor. 1. 1. and by the like reason the Elders in such a place doe signifie the proper Elders of the Church in that place or City , whilest but one , and therefore , if by the Elders in Jerusalem , had been meant in this place onely the Elders met from all Quarters at Jerusalem , as the place of that Assembly , there had been a great ambiguity , seeing the more usuall and proper import of that expression is to note out the fixed standing Elders of a place , and the Church in a place . Again , secondly , in the fourth verse Paul and Barnabas are said to bee received of the Church and Apostles and Elders , namely of Jerusalem , as in particular relation to it . Yea , thirdly , the standing Elders of that place assumed to themselves to have written the Decrees , Chap. 21. 25. As touching the Gentiles wee have written and concluded . Fourthly , and accordingly the conclusion of their Letter is made the speciall Act of that Church , and the Elders thereof , ver. 22. It pleased the Apostles and Elders with the whole Church ( that is ) of Jerusalem , as verse 4. to send chosen men , and the Letters run thus , The Apostles , Elders and Brethren . Fifthly , the matter of the Letter argues it , ver. 24. Forasmuch as certain that went out from us have troubled you with words , to whom wee gave no such Commandement . How could this bee said by a Synod of the Elders of those Churches , which were themselves troubled by them ? It is manifest therefore they came out from this Church of Jerusalem , who wrote this , and they pretended the Apostles Doctrine ; which is called a Commandement , because the Apostles taught no other , then what Christ commanded , as Matth. 28. ult. And to say the Denomination was from the more eminent part , namely , the Elders of that Church had been derogatory to the Synod , if it had been such a meeting . And sixthly , if the Elders of all those Churches had been present , there had been lesse need for the Apostles and Elders of Jerusalem to have sent chosen men to carry the Letters , and withall to shew the grounds of those their judgements by word of mouth , ver. 23. 27. 31. This needed not , if their own Elders had been present , and so had been to have returned ; and if they were sent as Messengers from the Synod , then to all the Churches as well as to Antioch , and why doe they then goe no further then unto Antioch ? ver. 33. Yea , and although Paul and Barnabas delivered those results to all the Cities , yet , as it should seem accidentally and not principally intended , they goe not on purpose chiefely to deliver those decrees , but ver. 36. of chap. 15. it was Pauls motion upon other grounds to go visit the Churches in every City , where they had Preached , and so but occasionally delivered these Decrees , Chap. 16. 4. So as they came to them not as sent in a mandatory way , as to Churches subject to that Synod by a Synodical Law , ( as such Canons are used to bee sent ) but as the judgement onely of this Church , and the Apostles delivered them for their edification . And in the third place , If there were any further authority or jurisdiction in their Decrees , it was from the Apostles , who were present and concurred in it , and who had power over all the Churches ; and accordingly though the Elders in the whole Church were present and joyned with the Apostles , Quantum in se , to consent and approve their Decrees with that severall respective kinde of judgment proper unto them , yet all the authority put forth over these Churches was that transcendent authority of the Apostles , which is not now left in all the Elders of the world joyned together ; and that therefore these Decrees made , and the decision of these questions here , were by infallible Apostolicall authority , and to that end they subjoyned that Apostolicall Seale , It seemed good to us and the Holy Ghost . And although the ordinary Elders , yea , and the whole Church joyned in this , yet but according to their Measure , Analogy , and Proportion of their faith , even as in writing some Epistles Timothy and Silvanus joyned with Paul , but yet Paul onely wrote Apostolically , and the authority in them is looked at as his ; or else because perhaps they having the Holy Ghost falne on them through the Apostles Doctrine then delivered ( which was then usuall ) perswading their hearts unanimously ( though afore dissenting , as ver. 25. ) to accord , in that respect they might speak this in such a sense , that no assembly of men wanting Apostolicall presence and instruction , may now speak . And although it may bee objected , That then this Letter and these Decrees should bee formall Scripture , and so binde us still , it is answered ; That they are Scripture , and written for our learning ; and if the case were the same upon which they obliged them then , ( viz. matter of offence ) that then they would binde us now : but the things being enjoyned , but as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , things of a superadded casuall necessity and not absolute , in case of offence onely and not simply for the things themselves , therefore now the necessity being ceased , the obligation ceaseth , yet so as the equity of the rule and ground these were commanded upon , to abstain from things that will offend our brethren , doth hold in like cases to the end of the world . And last of all , there is no act of such authority and government put forth in it , which the Proposition intendeth ; which will appeare , if wee either consider the occasion and rise of it , or the issue and result of it . It was not a set or stated meeting by common agreement of the Churches , but Antioch sends to Jerusalem unknowne to them ; there are no summons sent to send up Delinquents , nor can wee finde these disturbers are sent to Jerusalem to bee censured by those Ecclesiasticall pupunishments in which , Government doth properly lye and consist ; The subject matter sent to them for their decision was meerely matter of Doctrine , about this question , verse 2. and about this word , verse 5. Namely , whether the Ceremoniall Law was to bee observed ? Concerning which they wrote their judgements dogmatically , which they were called to doe , being thus sent unto ; Neither doth it argue that it was more then to determine this question doctrinally they came up for , because that Paul and Barnabas could have decided that before , being themselves Apostles , and that therefore their comming up was for discipline against Delinquents ; for as the case stood , they listened not to Paul and Barnabas as Apostles , but pretended the judgment of the other Apostles ; For indeed Paul and Barnabas did declare their judgements , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or contention , ver. 3. being attributed unto them as contending against the false Teachers for the Truth ; and so as even the Church of Antioch rested not in their decision : Otherwise Paul and Barnabas might have as Apostles censured those Delinquents without comming to Jerusalem , as wel as by Apostolique authority have decided the question . For Apostolicall power extended to Discipline as well as Doctrine . If it bee said That even doctrinally to deliver the truth when it is done by a company of Elders hath authority or power in it , as when Christ said , Goe and teach , all power is given unto mee : It is granted an Authoritie exercised in doctrine and so to bee in Synods , but yet not Jurisdiction , which the Proposition intends , which is when doctrines are delivered sub paena , under the penaltie of that Ecclesiasticall punishment of Excommunication if not received . One Minister alone hath a dogmaticall authoritie as a Minister to rebuke , exhort , and yet acts of Jurisdiction are not his alone , but of others conjoyned with him . Neither , secondly , doth the titles given to these results of theirs argue a Jurisdiction in that they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Act. 16. 4. For although the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used for an Imperiall decree Luke 2. 1. yet but rarely , and more commonly ( as Stephanus and Budaeus observe ) for doctrine & opinion in matters morall or speculative , as Platonis Dogma , &c. and thence is translated to import the Judgements of Divines given in matters Theologicall although delivered with certaintie . And so the using of this word implyeth the subject to have beene doctrinall onely and so delivered . And further the subject matter of this decision being about rules and ceremonies , and the not observation of them , the [ Dogma ] is elegantly , and perhaps on purpose , given to these Apostolicall Canons by way of opposition and contradiction to those that taught and observed such rules , who are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in so doing , Colossians 2. 20. being led away by the false Dogmata , or Heterodox theses of false Teachers that enjoyned them . And for that other word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated [ ordained , ] it plainely notes out but this , that these doctrinall Theses were the joynt declared and avowed Judgement and conclusions of these ( and so answereth to those other words in their letters ( It seemeth good unto us , being with one accord , &c. ) Apostles and Elders thus met with one accord agreeing therein , and particularly and unanimously so judging ; and therefore when James gives his judgement hee useth the same word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( Verse 19. of this 15. Chap. ) This is my judgement , which being voted and agreed upon by the rest they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Neither doth this argue any act of authoritie that the things here declared to bee observed are indifferent , for some of them come under a morall consideration , and all come under the case of offence . Neither doth the language they commend those to them in , sound of that Jurisdiction or government intended in the proposition ; for although they seeme to speake as guided infallibly in their resolution , [ it seemed good to us and to the holy Ghost ] yet their expressions are carried so as to avoyd Jurisdiction , those words , To lay no other burthen , if any , must import this Jurisdiction ; but these words , as Ludovicus de Dieu hath well observed , are ( as they may bee ) taken passively , therein agreeing with the Syriack translation ; It seemed good to and the holy Ghost , that no other burthen bee laid on you , that whereas these Teachers of the circumcision had gone about by their doctrine to bind the Law of Moses upon mens consciences , and to put on them a burthen too heavy for them to beare , as Peter speakes Vers . 9. and had taught this to bee the commands of Christ and his Apostles , and the judgement of the Church of Jerusalem ; They disclaime this , and professe they would have no such burthen put upon them , and that they gave these Teachers no such commandement , that is , never delivered or uttered any such Doctrine to bee commanded . And if it bee taken actively , yet the declaring it to bee the command of Christ is the imposition here intended , for the same words are used of the Teachers who yet had not assumed by vertue of an Ecclesiasticall authority to impose these things but by way of Doctrine , So Verse the tenth , Why tempt you God to put a yoake upon the necke of the Disciples ? Vers . 5. And it is well knowne that in the Scripture phrase to teach and to declare , though by way of Doctrine , and to presse mens consciences with things as the commands of God , is said to bee a binding and imposing a burthen on them . So of the Pharisees ( and these were of the sect of the Pharisees , of whom , and to whom that was spoken , Verse 5. ) it is said , Matth. 23. 4. that the Pharisees bind heavy burthens and grievous to bee borne , and lay them on mens shoulders ; which is spoken but of a doctrinall declaring and pressing mens consciences with the rigour of the Law ; and this is so well knowne to bee the Language of the Jewes , that it need not bee insisted on . Neither doth it follow that if they may lay these burthens by way of Doctrine , they may censure for the neglect of them , for every Minister in his Sermon imposeth those burthens whilst they urge and declare these duties to men , and yet have not power Ecclesiastically to censure them , for though it being a command of Christ they could not but hold it forth as such and so urge it ; yet not by way of Jurisdiction , but with these soft words , which if you observe you doe well . Lastly , although these false Teachers had subverted their faith , and against their owne light , had avouched their Doctrine to bee the doctrine of the Apostles , which deserved the highest censure being a sinne so scandalous , yet they proceeded not to censure them by way of admonition or excommunication ( which are acts of government ) but onely do declare their sinne and errour , and give their Judgement of it . Whereas in the close of the proofe from the Church of Jerusalem for many Congregations to bee under one Presbyteriall government , it is asserted whether these Congregations bee fixed or not fixed it is all one to the truth of the proposition ; this reason is offered against it . There is this difference , every Congregation having Elders fixed to it is a Church ; for the relation of Elders and Church is mutuall , Acts 14. 23. They ordained Elders in every Church ; This relation of Elders to a Church is a speciall distinct relation to that Congregation of which they are Elders , so as they are not related to other Congregations , and these Congregations are Ecclesiae primae , Churches formed up though uncompleat , as being according to our Brethrens opinion , members of a more generall Presbyteriall Church . But if Congregations have no fixed Officers they are not Churches according to their Principles . Now it makes a great difference as to the truth of the Proposition , whether many Churches may bee under the government of one , or whether many Congregations which to them are no Churches may bee under the government of one ? Whatsoever our Brethren shew of divers Congregations to bee under the government of a Church Presbyteriall , yet they no where shew any one patterne or example in Scripture wherein many Churches were under the power of one , nay nor where any one Church was under the power of another . And lastly , if there were many Congregations in Jerusalem , having their Officers fixed to them , and not in common , then during the time before the dispersion the Apostles must bee those Officers that were thus fixedly disposed of to those severall Congregations , some over one , others over another , as ordinary Elders now are . Now suppose this number of Beleevers to have beene as many thousands as is argued , at 10. or 12000. soules , and these to bee divided into as many Congregations as might bee divided to twelve Apostles severally to watch over ; Or suppose the severall Congregations made up of 2000. ( which is an alotment small enough to bee set apart for the paines of two Apostles . Hereupon great incongruitie doth follow , that Apostles are brought to the state and condition and worke of Parish Ministers , to whom yet it was committed , and inseparably annexed to their Office , yea and constituted it , as Apostles , to have the care of all Churches ; and if when the Churches were multiplyed and dispersed into severall Countries , they were to have the care of them , then much more when they were in one Citie . Some of the writers against Episcopacie , ( when those that write for it alledg the instance of James abiding at Jerusalem , as the Bishop of that Church ) have judged it a debasing of the Apostolicall power to limit it to one Diocesan Church : but this position doth debase all the Apostles at once , much more it makes them not Bishops to many Churches , but ordinary Elders , in that one or two of them perhaps , are over one single Church ; yea , and which is yet more incredible , if these Churches and their government were like to those under the Presbytery , and no materiall difference betweene them and ours , these Apostles were in their severall Parishes not onely subordinate in their government to the common Presbytery of all the Apostles , but limited to lesser Acts of government , for so the lesser Elderships in the Churches under the Presbyteriall government are confined onely to examine , and admonish , and prepare for the greater Presbytery , and therein not enabled to ordaine Elders over the Congregation , or excommunicate a member : Peter and John joyned together were by this principle not enabled to it . And yet if we doe not suppose such a limited government in those severall Congregations , here can bee no patterne for the Presbyterian government as it is practised . Or if otherwise wee should suppose them fixed Officers for teaching onely to one of those Congregations , and to have no government at all over it , but to bring all to the common Presbytery of Apostles , that is a greater incongruitie then the former ; for this casts them below the condition of our Parish Elders , for unto them the greater Presbytery doth allow some measure and part of the Government , but such a supposition would allow Apostles none in their severall Congregations . The Scripture holds forth that many Congregations may be under one Presbyteriall Government . Sect. 1. BY particular Congregations either first an Assembly of Christians meeting for worship onely , as to heare , pray , &c. or secondly , an Assembly so furnished with Officers as fit for Discipline having a Presbytery , is meant ; in the latter sense , which is that the proofs are brought to confirme , and that that is practised where this government is set up , the proposition is equivalent to such an assertion as this ▪ Many Presbyteries may bee under one Presbyteriall government , as thus , many Parochiall Presbyteries may bee under one Classicall , many Classicall , under one Provinciall , &c. which is the same as to affirme that one Presbytery may bee over another , as the Bishops affirme . That one Presbyter may bee over another , this is evident , if you assert a Presbyteriall government may bee over a Congregation that is composed of a Presbytery and people : for it cannot bee said to bee over a Congregation , if it bee over the people onely , that is not over their Presbytery also , for then the Presbytery will be Independent , and the people under two Presbyteries coordinate and not subordinate , which stands not with common reason . Sect. 2. This then being the Assertion , it is thus argued against . A Presbytery over a Presbytery , or power over power necessarily implyeth two sorts of Presbyteries , or Ecclesiasticall Jurisdictions , specifically distinct or at least more then numerically . A greater or lesser vary not the kind in a Physicall or Theologicall consideration , but in a Politicall it doth ; Hee that hath a greater power then I have , that is a power over my power , a power to order , direct or correct the power I have , this mans power and mine differ as two sorts or kinds of power . And although this superior Presbytery bee made up of Presbyters sent as Commissioners from the congregationall or parochiall Presbyteries , yet this hinders not at all but that they may bee thus distinct ; For some Cities and townes corporate their Officers are sent up , & sit as Members of Parliament , yet this Honorable House hath a power distinct ▪ and superior to that which is in London or Yorke , though the superior Presbytery bee made up of Presbyters from severall Congregations , yet it is not made up of Presbyteries , it hath the persons materially considered , but not that power formally considered : for as while the Parliament sits and certaine Burgesses from Burrough townes sit as Members in it , these Townes notwithstanding still retaine all the power those Corporations were ever invested with ; so particular Congregations whilst some of their Elders sit in the Classicall Presbytery , have Elderships or a Presbytery still . Now that it is very probable the Scripture holds not forth two sorts of Presbyteries thus specifically distinct , may bee thus argued . Sect. 3. First , where the Scripture holds forth distinct sorts in any kinde , there will bee found either distinct and proper names and titles , or at least some adjunct or difference added to that which is common or generall ; In the Apostles times there were Presbyters over Presbyters , Apostles were superior to Prophets , and Prophets a distinct order from Teachers ▪ Therefore in 1 ▪ Corinth . 12. God hath set some in the Church : First Apostles , secondarily Prophets , thirdly Teachers , after that Miracles , then gifts of Healings , &c. They have not onely particular names and titles , but speciall notes of distinction added , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as in Genesis 1. where no distinction in names is given , The Sunne , Moon , and Starres of Heaven , are all called Lights , yet there are termes of difference added , they are called first great Lights , and then the greater to rule the day , and the lesser to rule the night . Throughout the New Testament wee finde this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but in three places , whereof there is but one that holdeth out the Government in hand , and in that place you have the naked word onely without the addition of any such expression , greater , lesser , superiour , inferior , or any kinde of adjunct , that can possibly put a thought in us , of more Presbyteries then one . Notwithstanding so usefull are peculiar distinct names where there are distinct sorts or kindes of administration , as it is not omitted by any Church in their Ordinances for Government ; in Scotland the lowest is termed a Consistory , the next a Classis or Presbytery , the third a Provinciall Synod , the fourth a Generall Assembly . The French in these termes , Consistories , and Colloquel , and Synods : so in the Episcopall Republique there was the like varietie . Sect. 4. Secondly , As the Scriptures hold forth nothing in any title or name to distinguish , no more can wee thence discover any sorts of Government different in nature ; for tryall of this , let it bee supposed there is a Parochiall or Consistorian Presbytery for one sort , there is another sort wee call Classicall , what Scripture gives light by any kinde of reasoning to warrant the setting up one of those above , or over the other ? Doe you read anywhere God hath set in his Church , first Presbyteries , secondarily Classes , then Consistories ? Or is there any thing in the word directing a different composition or constitution in these ? Sect. 5. First , For the materiale , the Persons that these Presbyteries are made up of , are the same ; The Consistory hath gifted men set apart to the Office of the Ministery ; Those that are in a Classicall Presbytery are no otherwise qualifyed , nor indeed doth the Scripture require any thing but a Presbyteration to qualifie men for any sort , if there were sorts of Presbytery . That there is a greater number of Presbyters in the one then in the other , this alters not the state in respect of the matter ; for if the number bee competent , that is , so many as two or three may agree , Matth. 18. it sufficeth . The Honourable House of Commons , is to all Parliamentary purposes as much a House , when but two or three above forty , as when foure hundred . Nor doth this alwayes fall out that all Classicall Presbyteries have a greater number then some Parochiall . Scriptures have determined neither how few will constitute a Classicall Presbytery , nor how many may bee in a Parochiall : Practice many times maketh them equall . Sect. 6. Secondly , Now for the Formale , the uniting of this matter into a Consessus or Caetus , Presbyters become united into a Presbytery in the Classicall , by having Pastorall charges in such a division , whosoever commeth so to be disposed of , hee is no sooner Pastor to such a Parish , but hee is eo nomine , Member of such a Classis . The Presbyters of a Parochiall Presbytery are as neerely united and more : They are united in the choyce and call of the same Congregation they governe , and united in the whole work of the Ministery over the same people ; so that they are not onely fellow Governours , but fellow Labourers in the same Vineyard . There is therefore no just ground for such a distinction or difference between Presbytery and Presbytery in respect either of the matter or the forme . Sect. 7. Thirdly , Nor thirdly , do wee finde any thing in the Scriptures making them , as from different imployments , or functions , to differ ; first , wee pretend and so it is in the proposition , the one is superiour , the other inferiour ; But how can you say the Scriptures have made this difference , when there is not a word spoken this way in any place . Presbyterian Writers themselves in some expressions seem to take away utterly such difference as this ; in one place you shall read the Classis can doe nothing , renitente Ecclesia , but it is null and invalid ; Thus the Assertion for Discipline , and avouches Zepperus , Zanchy , and others as of this opinion . The Congregation , though but minima Ecclesiola , yet may reforme , that is , suspend , excommunicate , &c. Renitentibus correspondentiis . So Voetius in his Theses , & desperata causa Papatus , lib. 2. Sect. 2. c. 12. Surely according to what these Reverend Divines have expressed , it is hard to bee said , which of these Presbyteries hath the greater or superiour power . Sect. 8. Secondly , the imployment or work of a Presbytery is to ordain , excommunicate , suspend , admit Members , appoint times for worship and the like . The Classicall Presbytery reserve ordination , and excommunication to themselves , but the other are left to the Parochiall Presbytery : Thus some Presbyterians divide the work . Others possibly otherwise . But how can wee affirm any such designment from the Scriptures , if you have not two sorts , either in name or nature to bee found there ? and none of these Acts or Administrations but may bee done by that one the Scripture mentioneth , which doubtlesse they may , seeing Ordination seemeth to bee specifyed in the Text ; if the greater , then doubtlesse the lesser . The Pastor in one place is said to exhort , in another to comfort , in another to visit the sicke , this will not warrant distinct sorts of Pastors , for there being but one sort spoken of in Scriptures , wee must interpret all these severall Administrations to belong to that one . Sect. 9. It was not found an easie work in this Assembly to finde two sorts of Elders , teaching , and ruling . Notwithstanding all the Scripture hath said of these , and in some places , so plaine , as if of purpose to distinguish them ▪ If it bee so hard a matter by Scripture light to hold forth two sorts of Presbyters , it must needs bee more difficult to finde out two sorts of Presbyteries , especially seeing ( as it is generally granted , and this by the Presbyterians themselves ) that for above fifty yeeres after Christ , and in the Apostles times , there was but one kinde of Presbytery . Sect. 10. It hath been the wisdome of States to keep and preserve the bounds and limits of their Judicatures evident , and distinct , and as free from controversie as may bee . If Laws and Ordinances about matters of m●um and ●uum , and such inferiour claimes should not bee so evident , the authority of these Courts will bee in a readinesse to relieve wrongs and injuries through such mistakings . But Controversies and clashings about these high and publique interests are no other in the issue then the dividing of a Kingdome within it selfe . Is man wiser in his Generation then Jesus Christ ? Hee is our Law-giver , the Government is laid upon his shoulders ; hee is the wonderfull Counsellor , the Prince of Peace . And therefore surely though other matters of practice and duty should have obscurity in the rule . Yet it is most probable hee hath ordered Authority and Jurisdiction with the Officers and Offices , for the managing of it so evident , as not to put us to search in a dark corner for directions . Wee cannot bee said to bee cleere in our rule when wee are thus inforced out of one word , and but once used , to raise so many Thrones , or Formes of Government , especially it being foreseen by Christ that such is the nature of man as nothing occasions more bitter contention then that lusting which is in us to have Authority and jurisdiction over others . Sic subscribitur : Tho. Goodwin , Philip Nye . Jer. Burroughes , Sidrach Sympson . William Bridge , William Greenhill , William Carter . Concordat cum Originali . Adoniram Byfield , Scriba . Notes, typically marginal, from the original text Notes for div A92287e-270 Matth. 21. 33. Beza in 2 Cor. ● . ●3 Steph. Budeus , Eu●●ath . Mede Diatribe . 
A41016	----	Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction. Featley, Daniel, 1582-1645. This text is an enriched version of the TCP digital transcription A41016 of text R2806 in the English Short Title Catalog (Wing F593). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 231 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41016 Wing F593 ESTC R2806 11880030 ocm 11880030 50301 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41016) Transcribed from: (Early English Books Online ; image set 50301) Images scanned from microfilm: (Early English books, 1641-1700 ; 228:E3, no 24) Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction. Featley, Daniel, 1582-1645. [12], 92 p. Printed by Leonard Lichfield ..., Oxford : 1644. Attributed to Daniel Featley. Cf. BLC. Mercurius Britanicus is Marchamont Nedham. cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Nedham, Marchamont, 1620-1678. Westminster Assembly (1643-1652) Great Britain -- History -- Puritan Revolution, 1642-1660. A41016 R2806 (Wing F593). civilwar no Sacra nemesis, the Levites scourge, or, Mercurius Britan. Civicus disciplin'd. Also diverse remarkable disputes and resolvs in the Assembly Featley, Daniel 1644 40704 465 140 0 0 0 0 149 F The rate of 149 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-04 John Latta Sampled and proofread 2004-04 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion To the AUTHOR upon his FRONTIS-PIECE . Eagle , who e'r thou art ; it is a prize Not worth thy wing ; shall eagles stoop at flies ? True ; they have blown thy prey ; but , in thy stead , The vulgar fly-flap might have struck them dead . But they have sported with the flame of Kings ! That very flame would soon have burnt their wings : If not ; Arachne , in her watchfull seat , As sure as Greg'ries hand , had done the feat . But 't is too late : some honour it will be , Above their merits , to be crush't by thee . SACRA NEMESIS , THE Levites Scourge , OR , Mercurius BRITAN . CIVICVS Disciplin'd . ALSO Diverse remarkable Disputes and Resolvs in the ASSEMBLY of Divines related , Episcopacy asserted , Truth righted , Innocency vindicated against detraction . Nazianzen , Epist. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Anonymus de pace ecclesiae . Nunquam veritas rea fuit , ut non in eodem foro causam ageret innocentia . The truth of religion was never indicted , but innocency was arraigned at the same bar . DEUT. 33.11 . Strike through the loyns of them that rise up against Levi , and of them that hate him , that they rise not again . OXFORD , Printed by Leonard Lichfield printer to the Universitie . 1644. To the READER . WHen the hart is smitten , and sore hurt , all the raskall deer run away , and leave him alone to the crueltie of the blood-hounds : so it is with the vulgar sort , when a person of qualitie in Church or common-wealth is wounded by the Nimrods of this age in his estate , libertie or reputation ( though not in conscience ) they all shun him and shift ( as well as they can ) for themselves : none dare give a pluck at the arrow , much lesse chase away the hounds that follow eagerly upon the hot sent , and never leave till they have pluckt the deer down . O the miserie of these days , by so much the more woful because not bemoaned ( these things are come upon thee , who will lament thee ? ) What! said I bemoaned ! nay scorned and derided ; nay insulted insolently upon , nay uncharitably censured . If the viper light upon Pauls hand , surely he is a murderer not worthy to live : if a man be committed , certainly he hath committed some great fault in the judgement of the ignobile vulgus , who forget of whom the Apostle spake in the Hebrews , they were tryed by mockings and scourgings ; yea , moreover by bonds and imprisonment , whom the world was not worthy of . They who are in durance are judged not to be worthy to live in the world ; whereas by the judgement of the holy Ghost , if they suffer in this kind for a good conscience , the world is not worthie of them ▪ yet now calamitie is accompted a crime , and misery guilt , and durance malignancie , and to visit those that are imprisoned a sufficient cause of bonds . Never was there since the Reformation , no not in Q. Maries dayes , when the clearest skie of the Church was over-cast with a bloody cloud , such a lamentable cry heard from the sons of Levi , their wives and children being thrust out of the sanctuarie , spoyled of all their goods , stript stark naked , and starved with hunger and cold as at this present . Neither is this all , but every tressis agaso , every hackney pamphleter , every mercenary scribler casts blots on their faces , and adds affliction to the afflicted , and powreth vinegar into their wounds in stead of oyl . Among these Britanicus is the busiest , who in the ensuing treatise is called to an accompt . But who he is in particular or his antagonist ; appeares not , for they fight like Andabatae in tenebris in the dark , or rather like whifflers with vizards on their faces . And marvail not at it , for truth seldom appears ( now adays ) on either side but masked . And if Britanicus , who is a favourite of the time , Gallinae filiu● albae , whose daring pen weekly provoketh , not only the crozure , but the Scepter , yet conceals his proper name ; how much more needed his adversarie so to doe , who was before in nimbo , and now is in limbo ( where usually no light is seen but through a chink , nor men but through a gra●e ) who hath lost all pro Christo Domino , & Domini Christo , for the Lord Christ , and the Lord his Christ , that is , his anoynted , save the testimonie of a good conscience , and a vehement desire to quench the fire kindled of late in the bowels of the Church even with his blood , as the Astapani sometimes did , and bury it in his ashes ? The speciall Contents of this treatise , with the arguments of every section . SECTION I. The character of Britanicus . p. 1. SECT. II. The censure of the diurnalls and scouts . p. 2. SECT. III. Six shamelesse untruths uttered by Britanicus in three lines , and the true cause set down why D. F. was voted out of the Assembly of Divines . p. 3. SECT. IV. How the parsonage of Lambeth and Acton came to be sequestred , and why . p. 5. SECT. V. That D. F. was no intelligencer or spie to Oxford , and the censure past upon him Sept. 29. discussed . p. 8. SECT. VI . Aulicus truly relateth the reasons alledged by D. F. against the new covenant in the open Assemblie . p. 11. SECT. VII . Divers remarkable passages in the Assemblie of Divines related in a letter to the Primate of Ireland : together with severall speeches there made concerning the three creeds , the imputation of Christs active and passive obedience ▪ and King Iames his advice to the Synod held in France at Privase , & concerning the second clause in the new covenant . p. 12. SECT. VIII . Sixteen reasons for Episcopall government unanswered by the Smectymnians : together with the judgement of all the reformed Churches for Episcopacie . p. 50. SECT. IX . Britanicus his scurrilous jests at spirituall Courts retorted , and ex tempore prayers and exercises censured . p. 60. SECT. X. The abuse of appropriations of benefices , and the necessitie of pluralities as the case stands . p. 62. SECT. XI . That the abjuration of Episcopacie , especially in the Clergie of England , involveth all them who take such an oath in perjury and Sacriledge . p. 65. SECT. XII . Of profitable doctrines and beneficiall positions held by Brownists and Sectaries . p. 66. SECT. XIII . Of ministeriall habits , the strict observance of the christian Sabbath , and how the Brownists and other Sectaries prophane it . p. 68. SECT. XIV . Of the subscription of the letter written to the Primate of Ireland , and the strange interpretation thereof by Sir W. E. p. 70. SECT. XV . Wholesome and seasonable advice to Britanicus . p. 72. SECT. XVI . A sober reckoning with Civicus . p. 74. SECT. XVII . A Corollarium , consisting of the testimonies and Eulogies of many foraign Divines of eminent note , concerning D. F. p. 79. SECT. XVIII . The sum of D. F. his apologie reduced into two unanswerable dilemma's . p. 88. SECT. ult. A true transcript of the most materiall part of D. F. his letter to the Primate of Ireland , and an accompt of the whole . See pag. 100. ARTICLE 8. Of the three Creeds . THe three , Creeds , Nice Creed , Athanasius Creed , & that whichis commonly called the Apostles Creed , ought thorowly to be received and beleeved : for they may be proved by most certain warrants of holy Scripture . Concerning this eighth Article , vide 2 speeches , pag. 13. ARTICLE 11. Of the Justification of MAN . WE are accompted righteous before God , only for the merit of our Lord and Saviour Iesus Christ by faith , and not for our own works , or deservings . Wherefore , that we are justified by faith only , is a most wholesome doctrine , and very full of comfort , as more largely is expressed in the Homily of Iustification . Concerning this eleventh Article , vide 5 speeches , pag. 20. The two first clauses of the Covenant , as they were offered to the Assembly , licensed , and entred into the Hall book according to Order , September 4. 1643. and Printed at London for Philip Lane . 1. THat we shall all and each one of us , sincerely , readily and constantly , through the Grace of God , endeavour in on● severall places and callings , the preservation of the true Reformed Protestant Religion , in the Church of Scotland , in Doctrine , Worship , Discipline and Government according to the Word of God , and the reformation of Religion in the Church of England ( this Explication to be at the end of the Covenant , as far as we doe , or shall in our consciences conceive to be according to the Word of God ) according to the same holy Word ▪ the Example of the last Reformed Churches , and as may b●ing the Church of God in both Nations to the neerest conjunction and Uniformity in Religion , confession of Faith , Forme of Church● government ▪ directory for Worship and Catechizing ; that we and our Posterity after us may , as Brethren , live in Faith and Love . 2. That we shall in like manner , without respect of persons , endeavour the Extirpation of Popery , Prelacie , Superstition , Heresie , Schisme and Prophanenesse ▪ and whatsoever shall be found to be contrary to sound Doctrine , and the power of Godlinesse in both Nation● , lest we partake in other mens sins , and thereby be endangered to receive of their plagues , that the Lord may be one , and his Name one in both Kingdoms . To which first printed copie , the Doctors speech delivered in the Assembly , relateth pag. 48. The two clauses of the Covenant , as they were altered and Printed by Order of the House of COMMONS . 1. THat we shall sincerely , really and constantly , through the Grace of God , endeavour in our severall places and callings , the preservation of the reformed Religion in the Church of Scotland , in Doctrine , Worship , Discipline and Government , agai●st our common Enemies , the Reformation of Religion in the Kingdoms of England and Ireland , in Doctrine , Worship , Discipline and Government , according to the Word of God , and the Example of the best Reformed Churches , and shall endeavour to bring the Churches of God in the three Kingdomes , to the nearest Conjunction and Uniformity in Religion , Confession of Faith , Form of Church-Government , Directory for Worship and Catechizing ▪ that wee and our Posterity after us may , as Brethren , live in Faith and Love , and the Lord may delight to dwell in the midst of us . II. That we shall in like manner , without respect of persons , endeavour the extirpation of Poperie , Prelacie , that is , Church-Government by Arch-Bishops , Bishops , their Chancellours , Commissaries , Deans , Deans and Chapters , Arch-deacons , and all other Ecclesiasticall Officers depending on the Hierarchie , Superstition , Heresie , Schism ▪ Prophanenesse , and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse ; lest we partake in other mens sins ▪ and thereby be in danger to receive of their plagues and that the Lord may be one , and his Name one in the three Kingdoms . Errata . Epist. to the reader , l. 19. in . r. to . p. 12. l. 23. dazled , r. so dazled . p. 15. in marg. Vos . de 36. r. Vos . de tribus symbo . p. 40. l. 1. 2. Cor. 1.30 . r. 1. Cor. 1.30 . p. 43. l. 13. speciei . r. specie . p. 52. l. 24. Acts. 3.1 . r. 1.3 . p. 61. adde in marg. Aug. de civit . Dei . l. 19. c. 19. l. ult. p. 66. l. 22. thought r. sought . p. 69. l. 25. there r. then . p. 87. l. 14. dele his owne Nation ▪ for Primate of Armagh . r. Primate of Ireland . SECTION I. The Character of Britanicus . DIego writeth , That Barcaeus meeting with the Devill sitting at his ease upon a Chaire , bid him rise up and give place to his better . The tale , Britanicus , is morallized in thee , thou mayst very well chalenge the precedencie of Satan , and thrust him out of his Chaire , The seat of the scornfull , wherein thou hast sate for these many moneths , and out-railest all the Shimie's , and Rabsekehs , and out-Lyest all the Simmeasses and Pseudolusses that ever sate in that Chaire . And although Tacitus whispers me in the eare , Maledicta , si irascaris , agnita videntur ; spreta exolescunt : Contumelious speeches if they put thee into a chafe , seeme to argue guilt . Yet because a wiser then he adviseth , in some case , to answer a foole according to his folli● , lest he be wise in his owne conceit : And because it is rather an argument of stupiditie then innocencie , to be altogether unsensible when our integritie , or the reputation of our friend is touched , though it be but with the scratch of a goose quill ▪ I though fit , potius vexatum & castiga●um quam despectum dimitt●re Vatinium , rather to dismisse Vatinius well cudgelled then slighted , I meane that scorne of all the learned , and hate of all good men , Britanicus , or rather Brutanicus ▪ not from Brutus but Brutum . For he is no better then one of Cerberus whelpes , at which Hercules would not vouchsafe to give a Kick in his returne from Hell : yet because since he hath lickt cleane the Expraetors trencher , he never leaveth barking at all who adore not the cap of maintenance , nor canonize the synagogue of orbicular independents ; I was desired to strike him baculo pastorali , and teach him from henceforth , sua potius lambere ulcera , quam aliorum famam arrodere , rather to use his tongue in licking his owne sores , then his teeth in biting them , upon whom heretofore he basely fawned . The best is , he to whose appologie I have consecrated my Pen , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , out of the danger of this haile shot , above these nebulas nebulonum , his reputation is safe both from the tongue of detraction and teeth of envie , being treasured up in the hearts of all that sincerely love the truth . Anthonie proscribed Cicero , for the space onely that the Triumvirate in Rome lasted , but Cicero proscribed Anthonie to all ages . The more Camomile is trod upon , the sweeter smell it gives , and the black aspersions of malice serve but as a dark foyle to set off the lustre of eminent vertue . For thee , Britanicus , seeing thou knowest not thy selfe , I will send thee to S. Ierome for thy Character , under the name of the Else Helvidius , Loquacitatem facundiam existimat , & maledicere omnibus bonae conscientiae signum arbitratur : he accounts rayling to be Rhetorick , and deemes it to be an argument of a good Conscience , to speake evill of all men . SECT. II. The censure of all the Diurnals and Scouts . WHat Lactantius threatned the ravening Wolves , will sooner or later befall the mad Dogs also ; Veniet lispis rapacibus dies suus , not onely those ravening Wolves that have worried , not so much the flock of Christ , as the pastors themselves , devouring them with their wives and children , and all their substance ; but also those snarling Curs and mad Dogs , that have fastened their venomous teeth upon the true Servants of God , shall have their day . Among whom , take heed lest thou be found , who hast two knowne properties of a Cur , to bark at the cleare light , and to file in the best and cleanest swept roome . Thou art not content to traduce and vilifie the Reverend and Learned Clergie , and spot and staine the prime Nobilitie and Gentrie of the Kingdome , but like the Serpent Ptyas , thou spittest venome at Majestie it selfe ; and therefore mayest expect for thy deserts , without any ambition , the highest preferment of * Haman or Cnipperdoling . It is reported of a late Lidger Embassadour at Venice , that he wrote with the poynt of a Diamond in Glasse this definition of an Embassadour , An Embassadour is an honourable Spye , sent by the State to lye for the good of the Common-wealth . I hold this definition of an Embassadour in generall to have too much in it mordacis veritatis , of tart truth : but he should doe thee , and thy three Brethren in iniquitie , ( all of the Bastard brood of Maia ) right , who should define you base Spyes , hired to invent and vent Lyes through the whole Kingdome , for the good of the Cause . For what is your weekly imployment but to smother the cleare truth of all proceedings at Court , and set a varnish upon all the Machiavillian cheats , unchristian practices , and horrible out-rages committed by the Plunderers and their complices in the Citie ? Howbeit , because Urbanus hath taken thee to taske for thy scandalum magnatum , of which thou art like one day to heare without an eare : I shall discipline thee at this present onely for opening thy foule mouth upon a late Member of the Assembly , whose hands thou knowest are so tyed , that he cannot wipe away the froth of thy impute discourse , which thus driveleth from thee . SECT. III. Six Untruths uttered by Britanicus in three Lines ; the true cause why D. F. was voted out of the Assembly . IT is briefly mentioned before , who was an Intelligencer to Oxford of passages in the Assembly , now a word more of it : That grave Doctor , I meane Doctor Featley , that held correspondencie with the Bishop of Armagh , and informed his Irish grace how much His Majesty was beholding to him for his intelligence , and upon the whole matter desires his grace to move the King to conferre upon him the Deanerie of Westminster . The Letter it selfe was intercepted , all of his owne hand writing , and he acknowledged it . Lingua in udo est & facilè labitur , the tongue is seated in a moyst place and easily slips ; this is seene by thee , Britanicus , whose tongue hath slipt six times within the short space of three Lines . First , Thou sayst that the Doctor held correspondence with his Irish grace by Letters , whereas the Doctor never received Letter from the Primate of Armagh , during the time of his abode in the Assembly . Secondly , Thou makest a hideous noyse and great racket about a Letter written to his grace , but intercepted ; Whereas it was no Letter in truth and proprietie of speech , but a note unsealed without any indorsment or date , and that note also drawne from the Doctor by a wile , by one who at this present is Suttler to the Trained Band at S. Albans . Thirdly , thou sayest , the Doctor informed his grace what good service he had done the King this Parliament ; whereas there is never a word in that Letter or Note of any service done to His Majestie , but a meere complaint of unsufferable wrongs offered the Doctor by the Parliament Souldiers , who plundered him both at Acton and Lambeth . Fourthly , thou impudently affirmest , that he desired his grace to move the King to conferre upon him the Deanerie of Westminster ; whereas the words in the originall Letter not falsified are , that his grace would put in for himselfe , that he might hold it as a Commendam with the Administratorship of Carlile , as the Archbishop of Yorke held it before . Fifthly , thou sayest , that the Doctor wrote all this pretended Letter with his owne hand , whereas he wrote never a Line of it with his owne hand , but dictated to another . Sixthly , thou blushest not to say , that the Doctor acknowledged the Letter examined before the Committee to be his owne , whereas that was but a false transcript , and never so much as shewed to the Doctor , much lesse acknowledged by him to be true . Thou wilt say then , if neither the originall now at Oxford , nor the transcript was exhibited to the Doctor , nor any witnesse at all produced to make faith , either that the originall being unsealed was not corrupted , or that this transcript perfectly accorded with the originall , neither could be any evidence against the Doctor ; how then came it to passe that he was blowne out of the Assembly , and both his Livings , by one blast of Euroclydon ? I could answer as Erasmus did to the Emperour , who demanded of him what he thought of Martin Luther , a man so much cryed up and downe in the world ; up among the reformed , but downe in the Popish Church : Truely , quoth Erasmus , he is a worthy and able Divine , and otherwise irreproveable , onely he was too blame in two things . First , That he touched the Popes triple Crowne . Secondly , The Monkes belly , which were two Noli me tangere's : so the Doctor , though otherwise he went with a right foot , and kept pace with those of his ranke , yet in two things he tript . First , In the great debate about the three Creeds , he sided with the Presbyterians against the Independents . Secondly , When the new Covenant was first offered to the Assembly , he openly and professedly opposed it , and endeavoured to prove , that all the Divines that were wrapt in that new bond , were intangled in perjurie by breaking their Oathes of canonicall obedience . For this , the Independents accounted him a Malignant , and the Presbyterians confided not in him . Besides , our Polititians that have beene brought up at the feet of the great Gamaliel in Phylosophie , Aristotle , taking upon them the defence of Ostracisme ( never more practised then now , even by those who understand not what the word signifies ) teach us , that though a man have a cleare brest and strong voyce , yet if it be not tunable , or his Note be so loud , that hee drowneth the rest in the Consort , it is fit he should be put out of the Quire . And truely , Britanicus , that needed not , for though he were Voted into it by 390 voyces , yet he never voted himselfe into it , but often wished himselfe out of it , not because he was averse from Synods , as the learnedest of the Greeke Fathers ( Sir-named the Divine ) was , who observed in his time , that he never saw good end of any such Assemblies ; but because this Assembly was not called by the sound of Moses his Silver trumpet , neither were the Members thereof elected or nominated by the bodie of the Clergie , neither have they any decisive , but onely consultive , and deliberative suffrages . In which regard , he conceived that he might doe more hurt to himselfe by his presence there , then good to others by his assistance . And therefore when he heard , that like a Candle hee was blowne in and out with the same breath , hee past not at all for it , deeming himselfe neither a gainer by the one , nor looser by the other . SECT. IIII. How D. F. his Livings came to be sequestred , and why . BUt his Livings touched him more neerely , and to the quicke : The Sequestration from the Assembly made him but speechlesse there , where for the most part he was but a Mute before , but the sequestration of his Benefices made him livelesse , or rather according to the Apostles phrase , twice dead and pluckt up by the rootes : For as good upon the matter to be dead , as deprived of all meanes of livelihood . Thou wilt say , admit his voyce in the Assembly were Malignant ; yet surely neither his Bookes nor his Livings were so . I grant it , yet some cast a Malignant eye at them , they were like a Pinne and a Web in the eye of Envie , they were two good Benefices conveniently seated neere London , the one hath a goo● friend of the Ayre , the other of the Thames ; and therefore the Mouth of some of the Assembly watered after them , one of the Assessors , M. W. must have a convenient seat , and M. Nye must be denyed nothing : and because intus apparens prohibet extraneum , that they might be inducted , the Dr. must be outed : Neither want there presidents for it ; Fundus Albanus in Italy , and Nabals Vineyard in Iezreel are ruling cases for it . Yea , but where are the men of Belial to testifie that the Dr. blasphemed the Parliament , and their Ordinances ? they were ready at the Committee for plundred Ministers , namely Andrewes the Botcher , and Sharpe the Cobler , these prevailed so far with 4 of the Committee , that April the 23 , the Dr. was voted out of his living at Lambeth , though six eminent and worthy Members of the Parliament there present ( but not of the Committee ) shewed great dislike of this Censure , and one of them said That it had bin better for the Dr. to have fallen into the hands of the high Commission , or Popish Inquisition , then that Committee . But salva res est , the sentence of foure men was reversed in open Parliament by 80 at least , who acquitted the Dr. and now he is setled in both his Benefices and lockt fast into the Assembly , and the separatists and schismaticall Recusants at Lambeth , ( who the 23 of April , after the Dr. was sentenced , kept a great Feast , like to that of the Persians , called Magophonia , at which , first they prayed themselves out of their sences , and after dranke themselves out of their wits ) now mourne in the chine , their short wits are at an end , they know not what to doe , and therefore for 3 moneths they sit downe by the losse : but afterwards felix casus se immiscuit arti , an occasion is offered to effect that by an engine , which they could not doe with cleane strength . It was reported at London and at Lambeth , by some that came from Oxford , that the Dr. was lost at Court , by reason of his repairing so usually to the Assembly of Divines , and concurring with them in their resolves : upon this , they who before lay in wait for the Doctor , worke , and a Felt-maker in the Borough , a great stickler for the new Reformation , is sent to the Doctor , with a pretended message from the Primate of Armagh , that his Majesty was very much offended with the Doctors complying with the Assembly , and that he charged him upon high displeasure never more to meet with the Divines in Henry the 7ths Chappell . At this the Dr. being much appaled and troubled , not knowing how to steer his course betweene the Symplegades , nor obey the contrary commands of two such masters , the Messenger put him in some comfort , saying , that a word of the Primates to the King would set all right , and that the next morning , being Saturday , hee was to take his journey to Oxford , and that if the Dr. would write two or three lines to his Grace , and acquaint him with some late passages of the Assembly , with his desire to get leave of his Majesty to continue his attendance there , till he might upon faire tearmes withdraw himselfe ▪ he ingaged himselfe deepely that he would bring an answer from the Primate the Tuesday following . Upon this overture , the Dr. very desirous to take the first opportunity to make his peace with the KING , dic●ated a letter , or rather a note which he read to the Messenger , demanding of him whether he thought there was any matter of offence or danger in it , and if there were , he wished him utterly to suppresse it ; the Messenger answered , that there neither was , nor could be any danger in it , for it was a note onely unsealed and conteined no secrets in it , but the open and knowne resolves of the Assembly . Whereupon the Dr. trusted him with it , but heard no Answer till some weekes after . In the meane while , the Messenger shews this note to diverse , and closeth with the Committee , who tooke a Copy of it , but dispatched him away with the Originall to Oxford , whereupon hee bringeth backe an answer from the Primate : upon his returne he is committed for a few dayes , but since preferred to a gainfull place in the Armie : so his turne was served , but the Doctor turned out of house and home , sequestred , plundred , and libelled in all the triobulary pasquils printed the first and second weeke of October . Being thus as you heard , made an Intelligencer to Oxford , he is censured by them who made him so , in the highest degree . And now the Vulturs hover over the carkasse of his estate : one (a) seizeth upon his Living at Lambeth ; another (b) upon his Benefice at Acton ; a third (c) upon his Books ; a fourth (d) upon his provisions ; a fifth (e) upon his goods and household-stuffe : and thou , Britanicus , here gottest store of Gall and Coppres to put in thine Inke ; which , it ever God open thy eyes , to see thy error , thou wilt mingle with thy teares : For he was a great One that said it , Whosoever offendeth one of these little ones , even the least in the Kingdome of God , that is , the Ministerie of the Gospel , it were better that a milstone were hanged about his neck , and he cast into the Sea . Is this the puritie of precise Zeale ? Are these the distilled Spirits of Christianitie ? To beautifie the Temple of God , by damming up the lights thereof ? To lay traps in their wayes , who guide our feet into the way of peace ? To make men Delinquents , and then to persecute them with all severity ? Is this the piety of this age , for the flocks of Christ to betray their Pastours to ravening Wolves ; to strengthen the Armes of Brownists and base miscreants against learned , painfull , and Orthodox Divines ; to take Oath upon Oath , and enter into Covenant after Covenant , to maintaine and support the true reformed Religion , and yet to supplant , and upon forged Cavillations overthrow the knowne Champions thereof ? O ubi estis fontes lachrymarum ? Oh where are yee ! fountains of teares . SECT. V. That the Doctor was no Intelligencer or Spie . MAulicus , wee have traced your Intelligence from the Parliament to the Assemblie , and found your Mercurie in the habit of a Doctor , but he confessed the hope of a Deanerie seduced him . Nay , rather we have traced a cunning Merchant from the Beare at Bridge-foot to Kennington , from Kennington to the close Committee , from the close Committee to Oxford , from Oxford to the Court of Wards , and from thence to the Leaguer at Saint Albans : Egregiam verò laudem , let it be recorded to the everlasting prayse of the agents that beare themselves upon the close Committee , that by fraud and falsehood they have entrapped Simplicitie , betrayed Loyaltie ; and rewarded Treacherie ; before they put the Doctor into the habit of an Intelligencer , they transformed themselves into Angels of light . As for the Doctors confessing , that the hope of a Deanerie seduced him , thy word will be taken for no more then thy weekely intelligence brings thee in ; produce but one witnesse for it , though as copped a Round-head as thy selfe , and I will confesse thee to be an honest man . But thou hast a Patent to Lye ; and whatsoever thou printest in thy weekly Curranto's , though never so grossely absur'd and palpably false , after thou hast got M. Whites hand to it , no man can say , black is thine eye . Yea , but the Doctor is charged to be a Spie and Intelligencer to Oxford , by the report made to the House of Commons , which here followeth . A Letter of Doctor Featley's intercepted , going to Oxford to the Primate of Armagh , wherin were contained great imputations upon the proceedings of the Assembly , and diverse Members both of the Assembly and Parliament , whereby it appeares that he is a Spie and Intelligencer to Oxford : The Letter was read before the Committee , and the Doctor called to his Answer , who confessed all the materiall points in it , &c. Septemb. 29. 1643. This report of the Chaire-man , may be reduced to this Syllogisme . Whosoever sends a Letter to the Primate of Armagh , containing great imputations upon the Members of the Assembly and Parliament , is a Spie and Intelligencer to Oxford , and ought to be deprived of both his Livings , Bookes , and Libertie . But the Doctor sent a Letter to the Primate of Armagh , &c. Ergo , he ought to be deprived of his Livings , Bookes , and Libertie ; as it followeth there in the Sentence . Here the Conclusion is in Ferio , or in Bocardo rather . But the premisses are both false , and it will cost the Reporter hot water to make good either of them . For first , the originall Letter , was never shewed to the Doctor , nor acknowledged by him , nor any witnesse produced , to testifie that it was written by him ; and therefore can be no evidence against him in any Court where Astrea sits . Secondly , The Transcript upon which the Committee proceeded , disagreeth with the originall in diverse materiall points , as is proved elsewhere : Neither was there any Faith at all made before the Doctor , to convince him , that the Letter read before the Committee was a true Transcript . Thirdly , in that Letter there was no imputation , great or small , layd upon the Members of the Assembly , or Parliament ; unlesse it be an imputation to say , That the Prolocutors dayly prayer was the best and truest Diurnall , for that he had a speciall gift to pray , not so much ex tempore as de tempore . Fourthly , The great imputations spoken of , wee desire that the Reporter , for his reputation sake , would specifie : For either they were true , or false : If they were true , why are nor the Members of the Assembly and Parliament questioned , and punished for them ? if they were false , why was not the Doctor put to his proofe , and in case he failed , censured as a slanderer ? There 's a Pad in the Straw ; Aliquid latet quod non patet . Fifthly , To send a Letter from one Member of the Assembly to another , is not to be a Spie or Intelligencer to the adverse partie : But such a one was the Primate of Armagh , not onely a Member of the Assembly , chosen by the joynt Votes of the whole House of Commons , but a Member at that time in such grace with the Assembly , that he was often alledged with great honour and respect both by the Assessors and others , especially in debating the Article of Christs descent into Hell . Sixtly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , one Swallow makes not a Summer , nor one act a habit , nor one link a Chain , nor one flower a garland , nor one rotten grain a corrupt Pomegranat ; nor doth one Letter sent to Wickham , lying in the Road to Oxon. make a Spie or Intelligencer to Oxford , and more then one Letter the Docto● never dictated , and that also intercepted ; how then can he be a Spie ? For the Letter intercepted could give no intelligence to Oxon , being stayed at London . Seventhly , Resolves of a Synod and conclusions de side , are no secrets of State ; neither is the imparting of them to a most religious , learned , and every way accomplished Bishop , betraying secrets to an enemie , but consulting an Oracle in Theologicall disputes of as great difficultie as moment . Eightly , Whereas it is said , that the Doctor confessed all the materiall points in the transcript ▪ it is most untrue : for the main and onely materiall point ▪ concerning aspersions layd upon Members of the Assembly and Parliament , was never so much as put to the Doctor , much lesse confessed by him ; and for the truth hereof , he appealeth to the whole Committee for Examinations . Lastly , to return to thee , Sir Britanicus , Civicus , or Scoticus , for thou art a man omnium nominum & horarum ; tell me in good earnest , what is the Trade , or Profession , or Mysterie , whereby thou livest ? Is it not to be a Citie-Spie , and Intelligencer ? And why may it not be as lawfull for the Doctor to send Theologicall Truths to Oxford , as for thee every week Civill Lyes to all parts of the Kingdom ? And because it is said , thou art either Cornutus , or Cornificius , I very much entreat thee , in the last place , to dissolve this Dilemma or Cornutum argumentum . Either the Letter sent by the Doctor to the Primate of Armagh , contained in it matter of offence and scandall , or not ; Ad partes , which of the horns wilt thou take ? hold off ; if thou sayest the Letter contained no matter of offence or scandall , thou sayest just nothing in the defence of the justice of the Committee or Parliament ; if thou sayest that it contained any just matter of offence or scandall , and in that regard ought not to have been published , to the disgrace of the Assembly or Parliament : Why did not those of the close Committee , when it was in their hands suppresse it ? Why did they send the originall Letter to Oxford , wherby it is now made publique , and exposed to the view of all men ? Certainly , if the bare sending of that Letter to Oxford , make a man a Spie and Intelligencer , and guiltie of I know not what capitall Crime , as S. Austine argued against the Devills ambiguous oracles , Sors ipsa referenda est ad sortem , so I may truely say , and make it good by the Recorders logick and the Parliaments Cens●re ▪ that those of the close Committee , who after they had perused the Letter and taken a Copie , delivered it to the Messenger to conveigh it with all speed to Oxford , deserve to be close committed , and sent by the Serjeant at Arms Petri ad vincula . O utinam : nec enim lex justior ulla est , quam necis artifices arte perire suâ . SECT. VI . Aulicus truely relates the Doctors reasons alleadged against the New Covenant , in the open Assemblie . HE tells us of Doctor Featley's exception against our Oath , he framed some wished reasons and arguments , and pinned them on the Doctors sleeve and would make them his , but they are not satisfactorie enough . I pray thee , Britanicus , shew us the long Pinne wherewith he pinned those reasons to the Doctors sleeve , reaching from Christ-Church or All-Souls in Oxford , to Peter-house in London ; and because thy brow is made of the same Metall with that Pinne , go boldly to the house of Peers , and enquire of the Lord Say and Wharton , and after into the house of Commons , and demand of M. Rouse and White , and lastly into the Assemblie , and ask of M. Case and Calamie , whether the Doctor did not openly propound those reasons in the Assemblie a fortnight before , that so often produced and much traduced Letter was sent to the Primate of Armagh , out of which Aulicus transcribed those reasons verbatim . Yea , but these reasons are not sufficient enough , they were sufficient enough to convince them who took the Oath , and to confound thee , Britanicus : if they were insufficient , why all this while hast not thou or some of them discovered the weaknesse and insufficiencie of them ? The Doctor could have alleadged many other reasons , both against the Covenant in generall , and that clause in particular , which may be in due time produced after the former reasons have been any way impeached or infringed by any colourable answer : till then thy silence , and theirs whom it so deeply concerns to dissolve them , as that they may dis-ingage themselves from perjurie , argues plainly they are to you unanswerable . SECT. VII . Divers remarkable passages in the Assemblie of Divines , related in the Letter to the Primate of Armagh . BEcause this Letter , or rather unsealed advertisement , sent to an eminent Member of the Assemblie , hath beene made as a Match anoynted with the Brimstone of the Adversaries malice , to kindle a fire of envie against the Doctor , which hath consumed his whole estate , and dazled the eyes of many of his Friends in the Assemblie , that they could not look upon him any more as a faithfull Fellow-builder , but rather as a deceitfull Work-man· I will here truly acquaint thee , Reader , with all those passages in that Letter , that any way reflect on the Assemblie . After an Encomium of the Prolocutor for his speciall gift of praying , not so much ex tempore , as de tempore , rather to fish out the learned Archbishops judgement in those controverted poynts , then to satisfie his curiositie , the Doctor related three great disputes which held the Assemblie many days . The first , concerning the eighth Article of Religion ; the second , concerning the eleventh ; the third , concerning the second clause in the New Covenant . The first , whether those words in the Article , ( The three Creeds ought throughly to be received and beleeved ) might stand . The second , whether in the definition of justification , the imputation of Christs active obedience as well as his passive ought to be mentioned . The third , whether those words in the New Covenant , I will endeavour the extirpation of Poperie and Prelacie , that is , government by Archbishops , Bishops , &c , shall passe without any qualification or addition of the words papall or tyrannicall or independent . The Assemblie voted affirmatively in all three , the Doctor in the two former concurred with them , but dissented in the latter : upon what grounds he concurred in the former and dissented in the latter , the ensuing Speeches made in the Assemblie will declare . The first Speech concerning the eighth Article , before the Assemblie of DIVINES . M. Prolocutor , THat we may not Penelopes tela● texere & retexere , doe and undoe ; and that it may not be said of our votes , as Charles the fifth spake sometimes of the decrees at their Diets , that they were like Vipers , the latter always destroying the former ; What I shall humblie offer to this Assemblie , shall be in confirmation of our last vote concerning the three Creeds , read in our Church . The exception of some of our learned Brethren , are taken either at the titles ▪ or the Creeds themselves : Against the titles , that the Nic●ne Creed ▪ is in truth the Constantinopolitane ; that the Creed which goeth under the name of Athanasius , was either made by Anastasius , as some affirm , or Eusebius Vercellensis , as our incomparable Iewell relates . Certainly Meletius the Patriarch of Constantinople , in his Epistle to Iohn Do●sa resolves negatively , Athanasio falso ascriptum symbolum cum appendice illo Romanorum Pontificum adulteratum luce lucidius contestamur : we contest that it is cle●rer than day light , that this Creed is falsely father'd upon Athanasius , and is adulterated by the adding of a clause inserted by the Roman Bishop ; and for that which is called the Apostles Creed , the father who so christened it is unknown . Hereunto I answer , that though the entire Creed , which is read in our Churches , under the name of the Nicen , be found totidem verbis in the Constantinopolitane ; yet it may be truely called the Nicen , because the greatest part of it is taken out of that of Nice . And howsoever , some doubt whether Athanasius were the author of that Creed which beares his name , yet the greater number of the learned of latter ages intitle him to it ; and though peradventure he framed it not himself , yet it is most agreeable to his doctrine , and seemeth to be drawn out of his works , and in that regard may be rightly tearmed his Creed . And for the third Creed , although I beleeve not , that either the Apostles joyntly or severally dictated it : yet I subscribe to Calvins judgement , who saith , that it was a summarie of the Christian Faith , extant in the Apostles dayes , and approved of by them . Howsoever , according to the rule of Aristotle , Loquendum cum vulgo , licet sentiendum cum sapientibus , we must use the language of the vulgar , though we vote with wise men , and think as they doe . And certaine it is , these three Creeds , for many hundreds of years , have generally passed under the titles of the Nicen , the Athanasian , and the Apostles . So much for the titles . Against the Creeds themselves , the exceptions which are taken , either concern the form of propounding the Articles , or the matter and doctrine of them ; concerning the manner of propounding them , it is objected to be in too peremptorie a way , under pain of damnation , and that they ought to be thoroughly beleeved . To the former I answer with Leo , where it is said , Whosoever holds not this Creed , shall perish everlastingly ; It is understood of such as have capacity to understand it , and their consciences are convinced of the truth of it . To the latter , that thoroughly to beleeve it , signifies no more then throughout , and entirely , and that not for the authoritie of the Creeds themselves , but for the Scripture by which they are confirmed . The exceptions against the matter or doctrine of the Creeds , either concern the first Article , God of God , or the Article about the descent into hell . For the first , there can be no doubt at all of it , for the Sonne is of the Father , and therefore the Father and Sonne being God , it must needs follow , that Christ is God of God , neither will it hence follow , that the Deitie of the Sonne is of the Deity of the Father . For the argument holdeth not a concreto ad abstractum , verbi gratiâ , it will not follow , Deus passus est , ergo deitas passa est , God suffered , ergo the deity suffered : nor this , Maria est mater Dei , ergo est mater deitatis ; Mary is the mother of God , ergo she is mother of the Deity . Yea but Calvin saith , Christ is autotheos , God of himselfe ; the answer is easie , Christ is God of himselfe , ratione essentiae ; but God of God , ratione personae . And whereas it is objected , that if he be Deus de Deo , it must be either per productionem essentiae , or communicationem ; by the production , or communication of the essence : though Beza , and other of our Divines stick not at the latter phrase , yet it followeth not ; for it is sufficient to prove him God of God , that his person is generated of the Father , and it is safer to say that hee hath communem essentiam cum patre , then communicatam . rather common then communicated . For the latter , concerning descent into Hell , all the Christians in the world acknowledge , that CHRIST some way descended into hell , either locally , as many of the ancient fathers , Latimer the martyr , Bilson and Andrews , and Noel in his catechism ( commanded to be taught in all Schools , soon after the publishing the 39 Articles expound it ) or vertually as Durand , or metaphorically as Calvin , or metonymically as Tilenus , Perkins , and this Assembly ; and therefore no man need to make scruple of subscribing to the Article , as it stands in the creed , seeing it is capable of so many orthodoxall explications , and therein I desire that this Assembly in their aspersions would ( after the example of the harmony of confessions ) content themselves with branding onely the popish exposition of this Article , which taketh hell for limbus patrum , or purgatory ( Netherland regions , extra anni solisquevias ) for any of the other foure interpretations , they are so far from being Hereticall , that it hath not bin proved that any of them is erroneous . M. Prolocutor , THough there is nothing more tender then Conscience , every scrupulus there is more painful then surculus in carne a thorn in the flesh ; & though nothing ought more now to be soght after , when not only Christs seamlesse coat , but his mysticall body is rent & torn asunder , then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to seek the truth in love , and love in truth ; and therfore I shal be most willing to any kind of reason able {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} condescending , to give satisfaction to our learned brethren : yet on the other side , they may doe well to think of that maxime in the canon law , turpis pars quae discordat toti , it is an unsound part which differs from the whole body , and not nodos inscirpo quaerere , to except against undoubted verities , and most warrantable expressions , such as have bin debated in this Article ▪ namely , Deus de Deo , & symbola recipi debere : for these are the lapides offensionis , rocks of offence . That Christ is Deus de Deo , God of God , is thus cleerly proved out of Scripture ; whosoever is God and the Son of God , must needs be God of God ; but Christ is God and the Son of God , ergo &c. But it hath bin objected , if he be God of God , then he must have his essence communicated to him from the Father , and so be essentiatus a patre , essentiated , or natured from the Father : this will not follow , no more then that Socrates is essentiatus a Sophronisco , but onely that he is genitus a patre , begotten of his Father , and so is recipiens essentiam , or habens essentiam communicatam a patre ; which manner of speech is approved of by Beza , filius est a patre per ineffabilem totius essentiae communicationem ab aeterno : the Son is from the Father by an unspeakable communication of his whole essence from eternity : and Symlerus , non negamus silium habere ▪ essentiam a Deo patre , sed essentiam genitam negamus : we do not deny that the Son hath his essence from God the Father , but we deny that the essence is begotten , and why should we boggle at this phrase , when our Lord himself acknowledgeth , Ioh. 5.26 . omnia mihi data sunt a patre meo , & pater dedit filio habere vitam in se , all things are given me of my Father ? Neither doth this any way contradict Calvin his autotheos , God of himself ; which form of expression , though some protestants as well as papists have excepted against , yet I am of Whitakers mind , in his answer to the 7th reason of Campian , hat it is verissime & sanstissime dictum , most truly and religiously spoken ; nam si ex se Deus non est , omnino Deus non est : for if he be not God of himself , he is not God at all : let St Augustine be the umpire , and reconcile both , Christus ad se Deus , dicitur ad patrem filius ; Christ may be considered two wayes , either absolutely , and so he is Deus ex se , God of himself , as the Father is and the holy Spirit ; or relatively , as filius , and so he is Deus de Deo , as he is the Son , so he is God of God : yea but these phrases may be taken in an ill sense , and so may all the Articles of the Creed , as you may see in the Parisian censure set out by the Jesuits ; nay so may the whole Scripture , as St Peter teacheth us , which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the ignorant & unstable pervert : what then , must we weed up all the flowers of Paradise , because hereticks , like spiders , suck such juice out of them which they turn into poyson ? 2. For the other expression [ ought to be received ] as I conceive , it may be thus justified . Whatsoever articles may be firmly and evidently proved out of scripture , ought to be received and beleeved , ar● . 6. But such are all the articles of these three Creeds , ergo &c. 2. Those to whose office and function it belongs , to declare and teach the people of God , what they may and ought to receive and beleeve , may use this expression . But it appertains to the office of the Pastors of the Church , especially met at a Synod for that end ▪ to teach the people of God what they ought to receive and believe , ergo &c. 3. That form of words which hath bin used in Synods , held in the purest times , and is at this day used , not only in the harmony of all protestant confessions ( as was shewed by a learned brother ) but every day in most approved sermons , may be reteined . But such is this form , recipi & credi debere , ought to be received and beleeved , ergo , concil. Carth. 1 ▪ Caecilius a Bilta dixit , quam rem fugere ac vitare debemus , & a tanto scelere nos separare , said , which thing we ought to shun and avoyd , and to keep our selves from so great a sin : Concil. Elib . can. 12. Lapsi in haeresin ad ecclesiam recurrentes incunctanter recipi debent ; poenitentia iis non est den●ganda . Concil. Neo. can. 1. Those that are fallen into heresie , returning to the Church , ought readily to be received , repentance is not to be denyed unto them . Presbyter moechus ab ecclesia pelli debet , an incontinent presbyter ought to be driven from the church . Conc. La●d . quod non oporteat angelos inv●cari , that we ought not to call upon Angels . & can. 59. quod non oporteat libros non canonicos legi in ecclesia , that books that are not canonicall , ought not to be read in church . But our acute and learned brother demandeth , qua fide recipiendi sint hi articuli , ecclesiastica an divina ? with what kind of faith , humane or divine ? I answer , at the first propounding of them , if we have nothing to say against them fide ecclesiastica , or humana , by a humane faith , or the faith of the church , out of reverence to our mother the church ; but after we have examined them and compared them with Scriptures , then fide divina , by a divine faith : as the Samaritans at the first believed , fide humana by a humane faith , upon the relation of the woman ; but afterwards , when they heard Christ himself , and saw his miracles , fide divina . The first Speech concerning the eleventh ARTICLE . M. Prolocutor ▪ THere are two sorts of things which are not defined without great difficulty , things of the highest , and of the lowest nature ; the former can hardly be defined in regard of their exceeding perfection , the latter for their extream imperfection : of the former no definition is capable , the latter are capable of no exact definition , but only some imperfect description : and therefore as Aristotle defines materia prima , the first matter , by meer negations , quod nec quid , nec quantum , nec quale , neither substance , nor quantitie , nor qualitie , &c. So Plato defines God , that he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , neither body nor colour , &c. To this later kind we may well referre justification , of which we read that high eulogie in the Bohemian Confession , Hoc caput doctrinae ex omnibus apud nos pro maximo & gravissimo capite habetur , ut in quo summa evangelii posita est , & quo christianismus fundatur , & in quo preciosus nobilissimusqu● thesaurus salutis aeternae , unica & viva cons●latio divina comprehenditur : this is the chief head of doctrine , in which consists the sum of the whole Gospell , &c ▪ This excellencie of the subject notwithstanding ought not to dull the edge of our most diligent search into it , but sharpen it rather , to endeavour so to define justification , that wee may justifie our definition . Which wee cannot doe , without distinguishing of a three-fold righteousnesse : first , a perfect righteousnesse , but not inherent ; of which , 2 Cor. 5.21 . secondly , inherent , but not perfect ; of which , Luke 1.75 . and Apoc. 22. 11. thirdly , perfect and inherent ▪ of which , Heb. 12.23 . The first , is the righteousnesse by which wee are justified ; the second , by which wee are sanctified ; and the third , by which wee are glorified . The first consisteth as well of Christs active as his passive obedience , and in the imputation thereof by faith consisteth the essence of our justification , which may be thus defined : an act of God , whereby he acquitteth every penitent and beleeving sinner , by not imputing to him his sins , and imputing to him the perfect satisfaction and righteousnesse of Christ . Every part of this definition may be proved by clear testimonies of Scripture ; and besides , it hath that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , certain mark or touch-stone of a true definition , that it meeteth with all doubts , and confronteth all errors broached against the nature of justification : first , the error of the Libertines , by that clause , every penitent : secondly , of the Antinomians , in the clause , not imputing their sinne : thirdly , the Socinians , in the clause , perfect satisfaction : and lastly , the Arminians and Papists , in the last clause , imputing Christs righteousnesse , no habit or act of ours ▪ no , not the act of faith . The testimonies of Scripture , because they are readie at hand to every one , I shall forbear to quote at this present and conclude with culling out of some passages of the ancient Fathers , the rather to confound our Romish adversaries , who putting on a brazen face , challenge the champions of our Faith to produce but one testimonie of any Divine or Doctor of the Church , who taught , that a man was justified by another mans righteousnesse , before Calvin or Luther . We accept of the challenge , and alledge first Iustin Martyr , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . O the inestimable and unexpected mercies of God! The transgression of many is hid in one righteous One , and the righteousnesse of One acquitteth many . Ierom , ut nos efficeremu● justitia Dei in ipso , non nostra , nec in nobis : that we might be made the righteousnesse of God in him , not ours , nor in us . August . serm. 6. de verb . Apost. Videte duo ▪ justitia Dei , non nostra ; in ipso , non in nobis : observe two things ; it is Gods justice , not ours ; and in him , not in us . Et tract. 3. in Iohan. Omnes qui ex Ad●mo in peccato , peccatores , omnes qui per Christum justificati , justi ; non in se , sed i● illo : all that are justified by Christ , are just , not in themselves , but in him . Et in Psal. 21. Mors Christi morte fugatur , & Christi nobis justitia imputatur : our death is put to flight by Christs death , and Christ his righteousnesse is imputed to us . Bernard . ad Mil. Temp. c. 12. Adae peccatum imputabitur mihi , & Christi justitia ad me non pertinebit ? Adams sin is imputed to me , and shall not Christ his righteousnesse belong to me ? Et Serm. 61. in Cant. Nempe factus es tu mihi , Christe , justitia à Deo : nunquid mihi verendum ; ne una amb●bus non sufficiat ? non est pallium breve , quod non possit operire duos ; & te pariter & me operiet larga & aeterna justitia : thou , O Christ , art made righteousenesse unto me from God : need I fear lest thy righteousnesse , being but one , cannot suffice us both ? it is no short or scantie cloak or garment , that cannot cover two ; thy large and eternall justice or robe of righteousnesse , shall cover both thee and me . M. Prolocutor , IUdicious and devout Calvin , alluding to the words of the Prophet , let us draw water out of the well● of salvation , saith , nusquam legimus reprehens●s ●ui nimium de puteo aquae vivae hauserint : none ever were found fault with , for drawing too much out of the well of life . Sith then we have free libertie to draw , and the water is so precious and soveraign , the well so full and exubera●t , that , as S. Cyprian speaketh , quantumfidei capacis aff●rimus , tantum gratiae inundantis haurimus ; we take up so much grace as our faith can hold or receive . I professe , for my owne part , I had rather draw more out of this well then lesse : they who are onely for the imputation of Christs passive obedience , seem to me to draw bu●one bu●kes full but they who are for the imputation of both , two the former draw from thence only , pretium redemptionis , the price of our ransome ; the other , meritum aeternae vitae , the merit of eternall life . But to leave all rhetoricall expressions , and handle this subtile question logically and scholastically . First , we are to take notice of a double obedience of Christ ; a generall , which he performed to the whole law through the whole course of his life : a speciall , which he performed to that particular command of his Father , to lay down his life for his sheep . Secondly , when we speak of this generall and speciall obedience of Christ ( which some tearm active and passive ) though it be most true which Bernard saith , Christus in vita habuit actionem passivam ; in morte passionem activam : Christ in his life performed a passive action ; in his death he sustained an active passion . It is confessed on all hands , that both are necessarie to justification , & that Christ performed both for us ; but then we must distinguish of this tearm , for us ; for it may either signifie bono nostre , only for our good and behoof , or also loco nostro , in our stead and place ; that Christ satisfied the punishment of the law , and fulfilled all the precepts thereof for us , that is , for our benefit , is not denyed by any : and therefore those texts , puer natus est nobis , & oportet nos implere omnem justitiam , & factus est sub lege ut eos redimeret ; to us a Child is borne , and so we ought to fulfill all righteousnesse , and he was made under the law , that he might redeem those that were under the law , and the like might be spared ; they are like the Lacedemonian swords , too short to reach their adversaries . But that he fulfilled the law , loco nostro , in our stead and place , that 's denyed by Piscator and Vilenus ; who conceive that the passive obedience only is imputed to us , et implet utramque paginam , not the active . Their principall reasons are . First , Christ as man , being a creature , was bound to fulfill the law of his Creator for himselfe , otherwise he had not been sacerdos inculpatus , a high Priest without blame ▪ neither would his sufferings have steaded us : but , being an innocent man , he was not bound to satisfie for the breach of the law ; that therefore is to be allowed to us which he did undergoe in our stead . Secondly , the Scripture attributeth our redemption and reconciliation to the blood of Christ ; Christs blood cleanseth us from all sin , 1 Io. 1 , 9 , and 6. Christ gave his flesh for the life of the world . Thirdly , he that is freed from the guilt of all sins , of omission as well as commission , is to be reputed , as if he had fulfilled the law : for idem est esse iustum & insontem , it is all one to be a just and an innocent man . But by the imputation of Christs passive obedience we are freed from the guilt of all sin , as well of omission as commission , ergo &c. Fourthly , if Christs active obedience be imputed to us , then there needs no remission of sins ; for he who is esteemed to have fulfilled the law , needs no forgivenesse for the breach it . Fifthly , those who are freed from eternall death , of necessitie attain everlasting life : but by the imputation of Christs passive obedience , we are freed from eternall death : ergo , by it we obtain everlasting life . To the first , a three-fold answer may be given . First , that Christ , in regard of his hypostaticall union , was freed from all obligation of law , which otherwise had layen upon him , if he had been meer man . Secondly , admitting that Christ , as man , after he had taken upon him our nature , was bound to fulfill the law for himself ; yet because he freely took upon him our nature , and consequently this obligation for us , his discharging it shall accrue to us : as if I freely enter into bond for another mans debt ; if I discharge the bond , I both release my self and my friend . Thirdly , we must distinguish of a publike person and private ; what a man doth as a private person , belongeth only to himself ; but what he doth as a publike person , to himself and others . To the second I answer , that either the blood & death of Christ are taken by a Synechdoche , for his entire obedience , it being the coronis and crown of all ; or that salvation and life is attributed to it , because it merited for us the imputation of Christs active obedience also . To the third , he that is freed from sinne of omission is in the state of an innocent , but not of a just man : he is indeed freed from all punishment , yet because he hath not actively fulfilled the law in the course of his life , he hath no good title to eternall life : by the law , hoc fac & vives , doe this and thou shalt live ; he that is guiltie of no sin of omission , is equivalent to a just man , quoad liberationem à poena , but not quoad meritum aeternae vitae ▪ in regard of freedom from punishment , but not in regard of the meriting eternall life ; secundum quid , non simpliciter ; in some respects , not simplie . To the fourth , Christs righteousnesse cannot be imputed to us , before we are assoyled of our sinnes . For it is not righteous with God , to accompt him righteous , who hath no way satisfied for his sinnes , neither by himselfe nor other : the captive must be first freed , before he be advanced to honour . To the fifth , though it follow by the connexion of the causes of our salvation , that whosoever is freed frō eternall death , is stated in eternall life : yet it doth not follow that there is the same cause of both : as for example , if you open the leaves of a window , the sunnebeams shine into the roome ; yet there is not one and the selfe same cause of opening the window , and the immission of the beams . Thus I h●ve handled the poynt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by way of confutation : now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by way of confirmation , I set to the proof thereof . First , if justification be a distinct thing from redemption and satisfaction : then the imputation of Christs meer passive obedience will not suffice for our justification : but they are distinct things , Dan. 9 , 24. He shall make an end of sin , he shall make reconciliation for iniquitie , and bring in everlasting righteousnesse . 1 Cor. 1 , 30. He is made to us , righteousnesse , and sanctification , and redemption . Secondly , that which is imputed to us , is called righteousnesse , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 5. but meer passive obedience makes not a man righteous , but only patient , ergo , &c. Thirdly , the fulfilling of the ceremoniall law is a different thing from Christs passive obedience ; but that is imputed to us , by the reason which our adversaries bring , because Christ did not that for himself , in regard he had no sin ; whereof all those legall acts were a kind of confession : and therefore it must be allowed to us . Fourthly , If part of Christs active obedience be imputed to us , why not the whole ? But the adversaries confesse , that Christs voluntarie submitting himself to death , and offering up himself for a sacrifice to God ( which are parts of his active obedience ) are imputed to us : for otherwise his bare sufferings had not been meritorious , Ergo , his whole active obedience is imputed to us . Fifthly , unlesse Christs actuall fulfilling of the law be imputed to us , we are debarred of eternall life , which is promised to none but such who in themselves or by Christ have fulfilled the law , according to those texts , fac hoc & vives : & si vis ad vitam ingredi , serva mandata : doe this and thou shalt live , and if thou wilt enter into life , keep the Commandements . If Christ were not bound to fulfill the law for himself , upon our adversaries own ground , his fulfilling the law must be imputed to us : but he was not bound to fulfill the law for himself . First , because he was not persona humana , & lex datur personae , non naturae ; Christ was not a humane person , and the law is given to the person , not to the nature . Secondly , because as Son of man , he is Lord of the Sabbath , and so of the law . Thirdly , because he is the King of the Church , to prescribe lawes to his subjects , not to himself , and all power is given to him both in heaven and earth . Lastly , because no man will say , that Christ in heaven hath any obligation upon him , yet there he hath his humane nature : that nature therefore , as in him it was hypostatically united to the deitie , was free from all tye in regard of himselfe ; what he engaged himself was for us , and to be allowed on our accompt . M. Prolocutor , AS S. Gregorie said , plus debeo Thomae , quam Petro , I a● more indebted to Thomas then Peter ▪ because his doubting of Christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had : so truly I may say , we are much beholding to him , who first moved the scruple concerning the imputation of Christs sole satisfaction ; for it hath occasioned the resolution , not onely of that doubt , but of many other concerning the communicatio idiomatum , the effects of the hypostaticall union , the nature of the law , and the faithfuls title to heaven . It is true , there hath been some clashing among the worthie Members of this Assemblie : but it hath been like the collision of steel and flint , whereby have been struck out many sparks of divine and saving truth . Nothing seemeth to me now to hinder the putting the question to the vote and determining it ex voto , according to our desire , but the vindication of it from aspersions cast upon it by foure sorts of mis●reants , the Antinomians , the Papists , the Arminians , and Socinians . First , the Antinomians object , if Christs active righteousnesse be imputed unto us , then are not we bound to keep the law , because Christ hath kept it for us . This objection may be assoyled with a double answer : first , that this active obedience of Christ is imputed to none but true penitents . For though repentance be no cause of our justification , yet it is conditio requisita in subjecto , a condition required in the subject ▪ and to beleeve the remission of our sins , by imputation of Christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions , and walk in newnesse of life , is an act , not of Faith , but of presumption . Secondly , I grant , that Christs righteousnesse being imputed to us , we are not bound to fulfill the law hoc nomine to justify us before God , or procure us a title to the Kingdom of Heaven : but for other ends , namely , to glorifie God , obey his will , to testifie our thankfulnesse to our Redeemer , to shew our faith by our works , to make our election sure to our selves , to adorn our profession with a holy conversation , to avoyd scandall , and avert Gods judgements . Secondly , the Papists object , if Christs active obedience be imputed to us , then either the whole , or a part of it : not a part , for that will make us righteous but in part : not the whole , for then no other should have share in it , but our selves ; and everie particular beleever should be as righteous as Christ himself , and everie o●e as another . But this objection may be assoyled by a three-fold answer . First , there is a double totum or whole , totum extra quod nihil est , & totum cui nihil deest : a whole out of which there is nothing ; as the whole water is in the basin ; and a whole to which nothing is wanting , as the whole soul is in every part of the body ; for the soul is tota in toto , and tota in qualibet parte . Christs whole obedience in the first sense is imputed to us , not in the second . 2. All believers , according to the speech of Luther , are aeque justi ratione justitiae imputatae , equally just in respect of imputed justice , though not inhaerentis , of inherent ; in respect of passive , not active righteousnesse . Thirdly , aeque pronunciamur justi , ut Christus ; we are equally pronounced just , as Christ ; that is , we are as truely acquitted and absolved as he ; sed non pronunciamur aeque justi , but not pronounced equally just : for his justice was inherent , ours imputed ; his from himself , ours from him ; his of infinite worth , sufficient to justifie all beleevers ; ours of finite , and sufficient only for our selves . The Arminians object , if {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} credere , or the very act of believing justifie us , then not Christs imputed righteousnesse . But the very act of believing justifieth , as the Apostle saith , Abraham beleeved , and it was counted to him for righteousnesse . To this I answer , that saith may be considered either ratione actus , or ratione objecti , in regard of the act , or of the object . Faith justifieth not ratione actus , for then some work should justifie ; but ratione objecti , not in regard of the act , but in regard of the object ; as the spoon feeds the child , in regard of the milk in it ; and the chirurgions hand heals , in regard of the playster he applies : those that were healed by looking upon the brazen serpent , were not cured by the sharpnesse of their sight , for the purblind were as well healed as the sharp-sighted , but by a supernaturall vertue at that time given to the object , the brazen serpent , a type of Christ . 4. The Socinians object , God doth not justifie man by an act of injustice : but it is injustice to punish one man for another , or attribute one mans righteousnesse to another : for , justitiae est suum cuique tribuere , it is the office or property of justice to give to every man his owne ; therefore we are not justified by the imputation of Christs active or passive obedience . But this objection may be assoyled with a double answer . First it is not against justice , but agreeable to justice , to lay the debt or penalty of one man upon another , in case that one man voluntarily undertake for the other ▪ and becomes his surety : as it was just to lay Cimon in the gaol for his father Miltiades debt , after he ingaged himself for it , and made it his own : neither was it unjust to put out one of Zaleuchus his eyes for his sons adulterie , after hee undertook to satisfie for his son , and to save him one eye , who otherwise should have lost both . Secondly when God imputes Christs righteousnesse unto us , he gives us our own , namely , that which Christ hath purchased for us by his death : and secondly in regard of our union with Christ , whatsoever is Christs in this kind , is ours , and Ro ▪ 5. he that hath given Christ to us , hath given his righteousnesse also . M. Prolocutor , THe Roman orator in his oration pro Sex●o Roscio Amerino writeth of Caius Fimbria , that he indicted Q. Scaevola upon a strange point , that he would not suffer himself to be slain out-right by him , diem Scaevolae dixit , quod non totum ●elum corpore recepisse● ; accused Scaevola , for not receiving his whole weapon into his body : methinks some of our brethren put in a like bill against us , that we suffer them not to have a full and fair blow at us ; quod non tota t●la argumentorum rec●piamus , that we receive not the weapons of their arguments whole & entire , I will therefore propound their arguments , as neer as I can remember , in their own words to the best advantage , and then return a punctuall answer unto them . If any of their arro●s be headed , if any of their s●ords be keen edged and sharp pointed , if any of their arguments have acumen & robur , sharpnesse and strength , they are these five following . Every humane creature is bound to fulfill the Law of God for himself jure creationis , by the right of creation . But Christ is a humane creature , ergo he was bound to fulfill the Law of God for himselfe , and consequently he fulfilled it not in our stead . To the consequence inferred upon the conclusion of this Syllogism , I have spoken heretofore . I now answer to the Syllogism it self , by distinguishing of humana creatura , a humane creature , which may be taken either ratione naturae onely , or ratione personae also ; which may be so tearmed , either in regard of the nature , or the person : every humane creature ratione naturae & personae , that is , such a creature as hath not only humane nature but a humane person also , is bound to fulfill the morall Law for himself : but Christ was not so ; he had a humane nature , but no humane person . Now we know , Lex datur personae , the Law is given to the person , Thou shalt doe this , or thou shalt not doe that . In the accompt of the law , and all judiciarie proceedings , it is all one to be insons & justus , to be guiltlesse and righteous : but by the imputation of Christs satisfaction we are accompted guiltlesse before God : ergo righteous and fully justified . I answer : There are two sorts of causes in courts of justice , criminall and civill ; in criminall it is true , idem est esse insontem & justum , it is all one to be accompted innocent , and just : but not in civill , where justice hath a respect to reward : and in that regard , a guiltlesse man is not necessarily a just man , that is , a deserving man . It was not sufficient for Demosthenes to plead for Ctesiphon , that he was a harmelesse man , and therefore ought in justice to have the crown ; but he proves that he was a deserving man , and by the law ought to have it as his due . Thirdly , Justification is a judiciary act opposite to condemnation ; but imputation of active obedidience is no judiciary act opposite to condemnation , ergo , &c. God is said to be a righteous judge , not only in respect of inflicting punishment rightly , but also in conferring rewards and crowns of glory ▪ & justification hath respect to both , for there are two questions put to us at Gods tribunall ; first , what hast thou to say for thy self , why thou shouldst not be condemned to hels torments ? the answer is , I confesse I have deserved them by my sins ; but Christ hath satisfied for me : the second question is , what canst thou plead why thou shouldst in justice receive a crown of glory , sith thou hast not fulfilled the law ? the answer is , Christ hath fulfilled the law for me : both these are expressed by Anselm in his book de modo visitandi infirmos ; si dixerit , meruisti damnationem ; dic , Domine , mortem Domini nostri Iesu Christi obtendo inter me & mala merita mea ; ipsiusque meritum ●ffero pro merit● , quod ego debuissem habere , nec habeo ; if he , saith thou hast deserved damnation , answer thou , I set Christs death between me and my ill deserts , or wicked works ▪ and I offer his merit for that merit which I should have , but of my self I have not . Fourthly , all they who are freed from the guilt of all sins of omission as well as commission , are accompted as absolutely righteous before God ▪ but by the imputation of Christs meer passive obedience we are freed from the guilt of all sins , of omission as well as commission , ergo , &c. I answer : This argument is a plain fallacie a dicto secundum quid ad simpliciter , from that which is said to be so in some respect , to that which is simplie so : he that is free from the guilt of the sin of omission , is as if he were righteous secundum quid , in some respect ; that is , in regard of punishment and guilt , but not as a righteous man simplie , who hath a good title to a crown of glorie . For the taking away of guilt doth not necessarily put merit . Adam at the first moment of his creation was guiltlesse , yet had no merit which he might pretend as a title to the Kingdom of Heaven . Fifthly , every doctrine of Faith ought to be founded upon Gods Word ; but our pretending a title to the Kingdom of Heaven , by the imputation of Christs active obedience , hath no foundation in Gods Word , ergo , &c. It hath foundation in Gods Word ; namely ; in these texts , fac hoc & vives ; si vis ad vitam ingredi ▪ ser●a mandata , doe this and thou shalt live ; and if thou wilt enter into life , keep the commandements : and we establish the law by faith ; and these shall walk with me in white robes , for they are worthy : upon these foundations we build this fort for truth ; none may enter into the Kingdom of Heaven , who have not some way fulfilled the law ( fac hoc & vives ) and that in the rigour thereof , exactly and perfectly ; but all true beleevers enter into the Kingdom of Heaven ; and I subsume ( they have not fulfilled the law exactly and perfectly in their own persons . ) Ergo , they have fulfilled it by their suretie . Christ his fulfilling the law therefore is imputed to them . Concerning the resolve of the Assemblie , that the whole obedience of Christ is imputed to everie beleever . M. Prol●cutor , THe expression agreed upon by the Assemblie , seemes liable to three exceptions , redundancie , deficiencie , and noveltie : redundancie , in the word whole ; deficiencie , in the word obedience ; and noveltie , in the word imputed : as Tertullian saith of the serpent , quot colores tot dolores ; so we may say here , quot literae tot liturae . The first exception is of redundancie : for within the accompt of the whole obedience of Christ commeth his obedience to the ceremoniall law , which yet is not imputed to us , because we ought no obedience to it ; it was no part of our debt , and therefore our suretie his laying it down commeth not upon our accompt . The second exception is of deficiencie in the word obedience , for it falls short of that which is imputed to us . For Christs originall righteousnesse is not comprised under either his active or passive obedience ; yet that also must be imputed to us , as Beza elegantly demonstrateth , putting the case thus : we were accomptable to the divine justice for three things , originall corruption , sins of omission , and sins of commission . To this three-fold maladie a three-fold remedie was to be applyed : to our originall sins , Christs originall righteousnesse : to sins of omission , Christs active : to sins of commission , his passive obedience . If the accuser of the brethren article against us at Christs bar , thou wert conceived and born in sin : the answer is , but my mediators conception and birth was without sin ; if he article , thou hast omitted many duties of the law : the answer is , Christ hath fulfilled the law for me ; if he article in the third place , thou hast committed many actuall sins against the law : the answer is , Christ hath satisfied for them by his death and passion . The third exception is of noveltie : for the imputation of Christs active and passive obedience was never defined for dogma fidei , a doctrine of faith , till the Synods held at Gap and Privase in our memorie . But these aspersions may be easily washed away thus . First , though we were not bound to the ceremoniall law , yet the Iewes were : to whom this obedience of Christ was necessarily to be imputed , and this seemeth to be the decision of the Apostle , Gal. 4 , 4. Made under the law , to redeem them that were under the law . Secondly , though Christs originall righteousnesse were most requisite in him to qualifie him to be both our high Priest and sacrifice , that he might be an immaculate lamb and an high Priest separated from sinners ; and though this originall righteousnesse hath influence into our birth , to cleanse it : yet , as Rivetus acutely observeth , it was not properly the work of Christ , but of the holy-Ghost sanctifying him in the womb , and in that regard not to be imputed to us as any act of our mediator . Thirdly , though in the Synods above named the controversies which arose about this point , first between Piscator and Rivet , and after between Moulin and Tilenus , were determined ; yet the doctrine it self was much more ancient : For besides the testimonies of Bernard , exhortat ▪ ad templ. . Chrys. 2. Cor. 5. Aug. in Psal. 21. and Iustin Martyr in quaest. heretofore alledged by me , Tilenus himself confesseth that it was Luthers opinion : and Calvin is expresse for it , in ep. ad Rom. 3. v. 31. Cum ad Christum ventum est , in eo invenitur exacta legis justitia quae per imputationem fit nostra ; when we come to Christ , in him we find the exact justice of the law , which by imputation is made ours . And so is Peter Martyr , in ep. ad Rom. c. 8. Iustitia Christi qua lex impleta fuit , illorum jam est justitia , & illis à Deo imputatur : Christ his righteousnesse , by which the law is fulfilled , is now their righteousnesse , and imputed to them by God . And Vrsin . Catech. Perfecta satisfactio , justitia & sanctitas Christi mihi imputatur : Christ his perfect satisfaction , justice and holinesse , is imputed to me . And Hemmingius de justif. art . 2. Iustificatio hominis est credentis in Christum absolutio à peccato propter mortem Christi , & imputatio justitiae Christi : justification is the acquitting of a beleever from sinne for the death of Christ , and the imputation of Christs righteousnesse . And the Magdeburgenses , Cent. 1. l. 2. Iustitio , quam Deus impio imputat , est totum opus quod Christus mediator noster pro toto genere humano praestitit : all which Christ our mediatour did for all mankind is the righteousnesse which God imputeth to a sinner . But here me thinks I heare those who are most active in the Assembly for the imputation of the meer passive obedience of Christ , like the Tribunes among the Romans , ●b●unciare & intercedere , that they may hinder and stop the decree of the Assembly , alledging , that though some of the ancient Fathers , and not a few of the reformed Doctors cast in their white stone among ours : yet that we want his suffrage , who alone hath the turning voice in all debates of this kind , and that according to our protestation made at our first meeting we ought to resolve upon nothing in matter of faith , but what we are perswaded hath firm and sure ground in Scripture : and howsoever some texts have been alledged for the imputation of both active and passive obedience , yet that at our last sitting they were wrested from us , and all inferences from thence cut off , all the re-doubts & forts built upon that holy ground sleighted : it will import therefore very much those who stand for the affirmative part to recruit the forces of truth , and make up the breaches in our forts made by the adversaries batteries . First , our first fort is built upon Rom. 5.18 , 19. after this manner : if we are made righteous by the obedience of Christ , his entire obedience must needs be imputed to us . But we are made righteous by the obedience of Christ , as the Apostle affirmeth in the text quoted . Therefore Christs obedience must needs be imputed to us . In this fort they make a breach thus : by obedience the Apostle here understandeth that speciall obedience which Christ performed to the commandement of his Father , for laying down his life for his sheep ; of which the Apostle speaketh , Phil. 2.8 . He became obedient to death , even to the death of the crosse : therefore this text maketh nothing for the imputation of Christs active obedience . But First , the breach is thus repaired : the word in the former verse is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is never taken in Scripture for suffering , or meer passive obedience . Secondly , the Apostle saith , loc. supra . cit. many are made righteous ; and righteousnesse came upon all to justification of life ; and Christ is the end of the law for righteousnesse ; and the abundance of grace , and gift of righteousnesse shall reign by one Jesus Christ : but no man is said to have justification of life , or abundance of grace , and the gift of righteousnesse , or to be made righteous , by suffering only : for the willing undergoing of punishment satisfieth the law but in part ; it denominateth a man patient , but not absolutely righteous . Christ himself was not righteous only in regard of his sufferings ; and therefore the imputation of them only unto us will not make us formally righteous , though it fully acquitteth us from all punishment . Thirdly , the obedience here mentioned is set in opposition to Adams disobedience : but Adams disobedience was active : therefore Christs obedience must be active . This argument may be illustrated by S. Bernards paraphrase , ad exhort , ad Templar . c. 11. ablato peccato , redit justitia ; porro mors Chrsti m●rte fugatur , & Christi nobis justitia imputatur : plus potuit Adam in malo , quam Christus in bono ? Adae peccatum imputabitur mihi , & Christi justitia ad me non pertinobit ? Sin being taken away , righteousnesse returns ; moreover , death is put to flight by the death of Christ , and Christs righteousnesse is imputed unto us : could Adam more hurt us by sin , then Christ benefit us by righteousnesse ? Shall the sin of Adam be imputed to me and shall the righteousnesse of Christ no way belong unto me , or I have no interest in it ? Our second fort is built upon 2 Cor. 1.30 . after this manner . If Christ be made unto us righteousnesse , as righteousnesse is distinguished from redemption , then Christs active obedience is imputed to us as well as his passive . But Christ is made to us righteousnesse and sanctification , as they are distinct things from redemption , or satisfaction ( as the letter of the text importeth , he is made to us of God righteousnesse , sanctification , and redemption . ) Ergo , Christs active obedience is imputed to us as well as his passive . In this fort they make a breach thus : Christ is made to us righteousnesse , as he is made wisdom , for so runneth the text ; Christ is made to us of God wisdom , and righteousnesse , &c. But he is not made to us wisdom , by imputing his wisdom unto us ▪ but by instructing us , and making us wise to salvation ; therefore neither is he said to be made righteousnesse to us , because his righteousnesse is imputed to us ; but because he sanctifieth us , and maketh us by his grace righteous and holy . But the breach is thus repaired . First , whatsoever Christ is made unto us , he is made perfectly such unto us ; else we shall lay a defect upon him , who is perfection it self . But Christ is not made perfectly wisdom , or sanctification , or righteousnesse to us , save onely by imputing his own righteousnesse , and wisdom , and holinesse to us , which are most perfect : for , as for our inherent righteousnesse , and holinesse , and wisdom they are imperfect and defective ; as all confesse , save Papists and Pelagians . Secondly , Christ is so made righteousnesse to us , as he is made redemption : for so carrieth the letter ; Christ is made to us righteousnesse , and redemption . But he is made redemption unto us , by imputing his passive obedience ; therefore in like manner he is made righteousnesse unto us , by imputing the active obedience . Yea but , say they , Christs wisedom is not imputed to us : I answer , it is , and it covers our follies and errors , as his righteousnesse doth our sins ; and by vertue thereof we are acompted wise unto salvation ; and for proof of this exposition I alledge an Author of greatest authoritie next the Apostles , Clemens Romanus in his for●er Epistle ad Corinth . so highly cryed up by all the antients , p. 41. Non per nos ipsos justificam●r , neque per sapentiam nostram , intelligentiam ▪ pietatem , aut opera , quae in puritate cordis & sanctimonia operati sumus ; sed per fidem , per quam omnipotens Deus omnes ab initio justificavit : we are not justified by our wisedom or godlinesse , &c. but by faith by which God justified all from the beginning . Thirdly , our third fort is built upon 2 Cor. 5 , 21. after this manner : those who are made the righteousnesse of God in Christ must needs have Gods righteousnesse imputed unto them . But Gods righteousnes in Christ is the perfect fulfilling of the law , ergo , the perfect fulfilling of the law is imputed to us . In this fort they make a breach thus . By sin is here meant a sacrifice for sin : and it is granted on all hands that Christ was made a sacrifice for sin , that we might be accompted righteous before God ; and this maketh for the imputation of the passive , but not the active obedience of Christ . But the breach is thus repaired . First , there is no necessitie of expounding here sin by this glosse , a sacrifice for sin : the words will carrie as well another interpretation , namely , that as Christ was reputed a sinner for us , or in our stead : so we are accompted righteousnesse in him ▪ But our sins are no way in him but by imputation , therefore his righteousnesse also is in us by imputation ; and this is the current sense which we find in the expositions of the antient Fathers , Chrys. in hunc locum , p. 322. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. he said not righteous , but righteousnesse ; for that righteousnesse he speaks of is Gods , since it is not of works ; and it is such in which there must be no stain , or spot , which cannot be inherent but imputed : he made the just to be unjust , that the unjust might be made just , and S. Aug. in Psal. 21. delicta nostra sua delicta feci● , ut justitiam suam nostram justitiam faceret : he made our sins his sins , that he might make his righteousnesse our righteousnesse . Secondly , admit we take sin for sacrifice for sin in this place , this very interpretation rather strengthneth then weakneth the former argument : for that righteousnesse which is said to be in Christ would never have been ours , if his death had not been a sacrifice for our sins : thus therefore I collect the argument out of this place . The righteousnesse which is in Christ can be no otherwise ours then by imputation ; but the righteousnesse here spoken of is the righteousnesse in Christ ; ergo , it cannot be ours any other way then by imputation . Thirdly , Christs sufferings are not properly his righteousnesse , though he who suffered were righteous , nay righteousnesse it self : neither are these sufferings now in Christ , but his active obedience and holinesse is truely and properly righteousnesse , and it remains in him ; and is that eternall righteousnesse spoken of by the prophet Daniel , ( c. 9 , v. 14. ) he shall take away sin , and bring everlasting righteousnesse . Our fourth fort is built upon Col. 2 , 10. after this manner : if all the faithfull are compleat in Christ , as the Apostle here affirmeth , we are compleat in him in whom dwelleth the fullnesse of the God-head ; then Christ supplyeth whatsoever is otherwayes defective in them , and yet required of them . But the perfect fulfilling of the law is required of them , which they cannot doe in their owne persons ; ergo , Christs fulfilling it for them is imputed to them . In this fort they make a breach thus : whatsoever we were bound to doe , Christ hath done for us , either in specie , or per aequivalentiam ; in kind , or in value : according to which distinction , although the fulfilling of the law be not imputed to us in speci●i yet it is ▪ per aequivalentiam , because his satisfaction is imputed to us ▪ and so there is no defect in us , because no man is bound both to fulfill the law , and satisfie the breach thereof : we therefore having satisfied for the breach of the law are accompted as if we had fulfilled the law . But the breach is thus repaired . No man who standeth rectus in curiâ , as Adam did in his innocencie , or the Angels before they were confirmed in grace , is bound both to fulfill the law , and to satisfie for the violation thereof ; but to the one or to the other , to fulfil only the law primarily , & to satisfie for not fulfilling it in case he should transgresse ; but that is not our present case . For we are all born and conceived in sinne , and by nature are the children of wrath , and are guiltie as well of Adams actuall transgression as our own corruption of nature drawn from his loyns . Therefore first we must satisfie for our sinne , and then by our obedience lay claim to life , according as it is offered us by God in his law , fac hoc & viv●s , doe this and live . Now we grant freely that Christs death is sufficient for the satisfactorie part ; but , unlesse his active obedience be imputed to us , we have no plea or title at all to eternall life . To illustrate this by a lively similitude , and such an one to which the Apostle himself elsewhere alludes . In the Olympian games he that overcame received a crown of gold or silver , or a garland of flowers , or some other prize or badge of honour ; but he that was overcome , besides the losse of the prize , forfeited something to the keeper of the games . Suppose then some friend of his should pay his forfeiture , will that intitle him to his garland ? Certainly no , unlesse he prove masteries again , and in another race out-strip his adversarie , he must goe away crownlesse . This is our case by Adams transgression and our own : we have incurred a forfeiture , or penaltie ; this is satisfied by the imputation of Christs passive obedience : but unlesse his active be also imputed to us , we have no plea or claim at all to our crown of glory ; for we have not in our own persons so ru● , that we might obtain . After this speech the Divines cryed generally to the Vote , and though some few of eminent parts in the Assemblie dissented , yet far the major part resolved for the affirmative ; but before the close D. F. produced an advice of King James of blessed memorie directed to an Assemblie of Divines at Privase in France , for the deciding the present Controversie which here followeth . Consilium serenissimi principis , Iacobi , Magnae Britanniae Regis , de controversia sequente sopienda . FEcit Deus ( inquit Solomon ) hominem rectum , sed ipse infinitis se immiscuit quaestionibus . Cujus sententiae veritas hinc elucet , quod tam infinitae indies oriantur controversiae , quae tantum ad turbandam ecclesiae pacem spargi ubique videntur . Inter quas haec nupera non ante quadraginta annos nata , & qua car uit ecclesia annis mille quadringentis sexaginta , nec quicquam inde tulit d●trimenti ; nunc vero inter duos doctissimos viros tan● acriter ventilata potest recenseri , utrum scilicet passiva Christi obedientia , qua vitam pro ovibus speciali mandato posuit , tantum nobis imputetur ad justi●iam ; vel simul cum passivâ , activa etiam qua se legi obedientem praestitit . Hanc quaestionem & quae inde emanant necessariò , quarum specimen in propositionibus Molinaei , & oppositionibus Tileni cer●ere licet , nec generatim discutere , nec particulatim examinare nobis est propositum : sed ex iis tantum quae legimus ipsi , & coram audivimus , consilium dabimus , quale fidei defensorem non dedecere arbitramur . Et hoc quidem illud erit ; nempe , ut ipsa penitus sepeliatur quaestio cum omnibus inde emergentibus , & cum fas●●i● & linteis quibus revinctum erat & involutum Christi corpus , in sepulchro relinquatur , ab iis presertim qui se cum Christo resurrexisse profitentur ; ut , relictis impedimentis omnibus , òmnes simul in perfectum virum in Christo coalescamus : ne forte nimium altercando infantem vivum , quod indulgens mater non passa est , discindere ; aut inco● sutilem Christi tunicam , quod crudelis non tulit miles , divider● videamur . Haec consilii nostri summa : cuius ratio haec est , quaestio quod plan● nova si● ▪ 〈◊〉 necessaria prioribus seculis inaudita , a conciliis non desinita a patribus non tractata , nec denique a scholasticis ipsis agitata . Apage ergo . Deinde si utraque pars litigantium vel ab ipsis doct●ssimorum theologorum sententiis ab utrisque alla●is stare ▪ vel in ecclesiarum judiciis quae ab ipsis utrinque afferuntur acquiescere vellet , non alio opus esset arbitro ; cum & ipsi , ut ex eorum scriptis apparet , jam inter se consenserint ultro , & faelicissimum quaestioni finem imposuerint· Proinde hortamur ac amicè monemus ne deinceps sina●t hasce controversias latiùs serpere ; prae om●ibus , praelo ut abstineant , & scriptis hinc i●de pol●micis huic siti fomenta ne ministrent : denique ut fidele sit utrinque silemium , cum edificationi non serviant ▪ nec al●● tenda●t qua● ad dissociandos hominum animos in reliquis fidei capitibus consent●entium : quibus omnibus , si unquam alias , tum hisce praesertim temporibu● summa pax & concordia est summè necessaria . Sint igitur m●mores plus semper tribuendum esse charitatis studio , quam scienti●e victoriae , secundum illud Apostoli : solliciti servare unitatem spiritus in vinculo pacis , & publico ecclesiae commodo privatam non anteferre gloriam . JACOBUS Rex . The advice of the most Gracious Prince , James , King of great Britain , for the quieting and composing the ensuing Controversie . GOd made man upright , saith Solomon , but he found out many inventions : the truth whereof hence appeares , that there dayly grow such infinite controversies which seem to tend to no other end , then to disturb the peace of the Church . Among which this late question sprung up within these fortie years , which the Church of God knew not of for 1460 years and sustained thereby no detriment , but now hath been eagerly argued between two most learned men , may be ranked ; whether the passive obedience of Christ , whereby he layd down his life for his sheep by the speciall command of his Father , be only imputed to us for righteousnesse , or together with the passive the active also whereby he render'd himself obedient to the law . This question , and those that necessarily arise from it , ( a glimpse whereof we may see in the propositions of Molinaeus , and the oppositions of Tilenus ) we have no mind either in generall to discusse , or in particular to sca● . But out of those things which we have read our selves , or heard from others in our presence , we will give such advice as we think will not mis-beseem the Defender of the faith . And that is this : to wit , that this question be altogether buried with those that depend upon it , and be left in the grave with the napkin and the linnen cloths wherein the body of Christ was wrapt , especially by them who professe themselves to be risen with Christ : that , all impediments being removed , we may all grow unto a perfect man in Christ Jesus : lest peradventure by too much wrangling we seem to cut in two the living child , which the tender-hearted mother would not endure ; or divide the seamlesse coat of Christ , which the cruell souldier would not suffer . This is the substance of what we shall advise : the reason whereof is , because it is a question altogether new , and not necessarie , unheard of in former ages , not determined in any Councell , not handled by the fathers not disputed in the schools . Away with it therefore . Moreover , if both parties now contesting would either stand to the judgements of most learned Divines alleadged by both sides , or would test satisfied in the determinations of the churches urged by both , there needed no other Arbitrator ; seeing they themselves , as appears by their writings , agree of their own accord , and have alreadie brought it to an happie issue . Therefore we exhort and friendly advise you that you suffer not these controversies to spread any further : above all , that you keep from the presse , and adde not fuell to this fire by polemicall tractates . Lastly , that there be faithfull silence on both sides : seeing they tend not to edification , nor serve to any other purpose then to distract m●ns minds otherwise consenting in all chief poynts of faith . To whom , if ever , especially in these dayes perfect concord is most necessarie . Let them therefore remember that they ought rather to strive to preserve charitie then to gain victorie according to that of the Apostle ; endeavouring to keep the unitie of the spirit in the bond of peace ; and not to prefer their private glorie before the publique good of the Church . D. F. his speech before the Assemblie of Divines , concerning the new League and COVENANT . M. Prolocutor , OUr brethren of Scot●and desire a resolution from this Assemblie concerning the necessitie and lawfulnesse of entring into this new league ; and how can we resolve them if we be not resolved our selves , as some of us are not ? I shall therefore humblie offer to your serious consideration whether it be not fit to qualifie the word Prelacie when it is ranked with poperie and superstition , after this manner : I will endeavour the extirpation of poperie , and all antichristian , tyrannicall , or independent prel●cie ; for otherwise by abjuring prelacie , absolutely some of us shall swear to forswear our selves . For prelacie , as also hierarchie , in the former and better ages of the Church were taken in the better part ; hierarchie signifing nothing but a holy rule or government , and prelacie the preeminencie of one in the Church above another . Prelation is a relatio disquiparantiae , and praelati are relati to those over whom they are set ; who may be either the flock , or the pastors themselves ; if the flock , in that sense all that have charge of souls may be truely c●lled praelati , viz. gregi ; for they are set over them to be their over-seers and spirituall rulers , Act. 8 , 28. 1 Pet. 5 ▪ 2. Heb. 13 , 17 , 24 , 1 Tim. 5.17 . In this sense both S. Gregory and Bernard take the word ; praelati non quae sua sunt , sed quae domini , quaerant : & non pastores , sed impostores ; non doctores , sed seductores ; non praelati , sed Pilati : let prelates not seek their own , but those things which are the Lords ; now adays we have not teachers , but seducers ; not shepheards , but deceivers ; not prelates , but Pilat● ; in which sentence , teachers , pastors and prelates are ranked together , as signifying the same persons : in which elegant antanaclasis you hear that doctors , pastors , and prelates , are a kind of synonoma's . In this sense , if we condemn prelates , and vote their extirpation , we shall with one breath blow all the Divines that have cure of souls , not only out of this Assemblie , but out of their Parsonages , & Vicaridges also . But if praelati are here in this covenant taken in reference to pastors themselves , and ministers of the Gospel , and thereby such are mean● only who are praepositi clero , set over Clergie-men themselves , as having not only some precedencie to , but authoritie over the rest : neither in this sense may we piously swear the eradication of them . For there are classes in the Netherlands , Intendents and Super-indendents in Germanie , Presidents in the reformed Synods in France , and Masters , Provosts , and Heads of Colledges , and Halls in our Universities , who have a kind of prelacie and authoritie over the fellows and students , whereof the major part are Divines , and in holy orders . Here I conceive it will be said , that none of these are aimed at , but only Diocesan Bishops alreadie banished out of Scotland , and prelates indeed they are in a more eminent degree ; and if prelacie be restrained to them , it is Episcopacie that is principally shot at , to the extirpation whereof I dare not yeeld my vote or suffrage , lest this new Oath intangle me in perjurie . For both my self and all , who have received orders in this Kingdom , by the imposition of Episcopall hands , have freely engaged our selves by oath to obey our Ordinarie , and to submit to his godly judgement , and in all things lawfull and honest to receive his commands ; if then we now swear to endeavour the abolishing of Epscopacy , we swear to renounce our canonicall obedience , that is , as I apprehend , we swear to forswear our selves . It is true that the Dr was furnished with many other reasons for episcopacy , besides these ; and of some he gave a hint in the assembly it self upon other occasions , as namely . SECT. VIII . Sixteen reasons for episcopall government . THat the name of episcopacy , even as it signifieth a degree of eminency in the Church , is a sacred and venerable title : first in holy scripture ascribed to our blessed Redeemer ▪ who as he is dominus dominantium , lord of lords , so also episcopus episcoporum , bishop of bishops , the shepheard and bishop of all our souls : next to the Apostles , whose office in the Church is stiled by the holy Ghost Episcope a bishoprick , let another take his bishoprick , though it be translated , let another take his office ; yet the originall signifies not an office at large , but an episcopall function , that office which Iuda● lost , and Matthias was elected into , which was the office and dignitie of an Apostle : * lastly to those whom the Apostles set over the Churches , as namely to Timothy and Titus , who in the subscription of the Apostles letters divinely inspired are stiled Bishops ▪ in the restrained sense of the word , 2 Tim. 4. written from Rome to Timoth●us , the first bishop elected of the church of Ephesus and to Titus , the first elect Bishop of the church of the Cretians : how ancient these subscriptions are , it is not certain among the learned , if they bear not the same date with the Epistles themselves ( the contrary wherof neither is nor can be demonstrated ) yet they are undoubtedly very ancient , and of great authority , and in them the word bishop cannot be taken at large for any minister or presbyter , but for a singular person in place and dignitie above other pastors ; for there were many other presbyters in Ephesus both before and besides Timothy , Acts 20.27.18 , and in the Island of Creet or Candie there must of necessity be more then one pastor or minister . Besides , S. Paul investeth Timothy in episcopall power , making him a judge of presbyters , both to rebuke them , 1 Tim. 5.1 . and to prefer and reward them , ver. 17. and to censure them ver. 19. Against an elder receive no accusation , but under two or three witnesses ; and he giveth to Titus expressely both potestatem ordinis & jurisdictionis , of order and jurisdiction ; of order in those words c. 1.5 . That thou shouldst ordain elders in every citie ; and of jurisdiction , I left thee in Creet that thou shouldst continue {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to correct or redresse the things that remained ▪ or those things which the Apostle before intended to amend , but had not redressed . 2. The Angels of the seven churches , Apoc. 10.20 . were no other in the judgement of the best learned * commentators both ancient and later then the bishops of those sees , for in those provinces or territories there cannot be conceived to be lesse then many hundred ordinary preachers and pastors ; yet there were but seven precisely answering to the seven golden candlesticks : seven candlesticks , seven lights burning in them , these can be no other then seven prime pastors , who had the oversight of the rest : for the errors and abuses in all those churches are imputed to them , and they reproved for not redressing them , c. 2.14 . Thou hast them that maintain the doctrine of Baalam , and v. 20. Thou sufferest the * woman Iezebel to teach &c. 3. It is confessed by Molinaeus , and other learned patrons of presbyteriall government themselves , that episcopacy is a plant , either set in the church by the Apostles themselves , or their immediate successors in the first and best ages of the Church ; and is it agreeable to piety to swear the extirpation of such a plant ? 4. It cannot be denyed , that when the Church most flourished , and was of far larger extent then now it is , over the face of the christian world ; there was no * other government then episcopacy regulated by divine precepts ▪ and ecclesiasticall canons : and shall we swear to extirpate that government under the which the church most thrived and flourished ? Shall we swear against our prayers , viz. for the rooting out of that , upon which we are enjoyned to pray God to pour down the dew of his blessing ? surely the dew of heaven burns not the root of any plant upon earth , but waters it and makes it grow . 5. They were bishops who had the chiefest hand , first in the plantation of christian religion in the dayes of Lucius , king of Britain ; and after in the ●estitution in the days of Etheldred King of Kent ; and in the reformation of it in the reign of Edward the 〈◊〉 , and Queen Elizabeth and is it a religiou● act to e●adicate tha● government and power which both planted and pr●ned religion it 〈◊〉 ? 6. Christ died not intestate , he made his last Will and Testament , and by it bequeathed many legacies ●o his Church , and among them not onely catholike doctrine , but di●cipline also : thi● discipline , if it be not Episcopall government moderated by Evangelicall and Apostolicall rules , the whole Church is guiltie of the losse of a sacred and precious jewell : for certain it is out of records of all ages of the Church , that no other wa● ever retained , or can be found save thi● before the religious reformer and magistrates of Geneva having banished their Popish Bishops , were after a sort necessitated to draw a new plat-forme of Ecclesiasticall discipline by Lay-Elders . Christ , as the Apostle teacheth us ▪ was faithfull in the house of God as Moses : and if Moses , after his fortie dayes speech with God on the mount ▪ received a pattern from God ▪ and delivered it to the Iewes , not only of doctrine but of discipline also , which continued till Christs comming in the flesh ; it cannot be conceived , but that Christ lest a pattern of government to his Church , to continue till the end of the world ▪ and doubtlesse , his Apostles with whom he conversed forty dayes after his resurrection , speaking of those things which appertain to the kingdom of God , Acts 3.1 . delivered that to the Church which they received from their Master . What government or discipline was that ? There can be conceived but three formes of government ; Episcopall , most conformable to Monarchie ; Presbyteriall , to A●istoc●acie , and Independent , as they tearm it to Democracie . Presbyteriall or Independent it could not be , for Presbyteriall is no elder then the reformation in Geneva , and the Independent no elder then New-England ; whereas Episcopall government hath been time out of mind no● in one bu● in all Churches : and sith it was not first constituted by any sanction of a generall Councell , it followes necessarily , according to S. Augustins observation , that it must needs be an Apostolicall institution : for what not one Church , but all Churches , not in one age , but all ages , hath uniformly observed and practised , and no man can define who , after the Apostles , were the beginners of it , must needs be supposed to be done by order or tradition from them . 7. This forme of government was not only generally received and embraced by Catholikes , but even by heretikes and 〈◊〉 ; who though they severed from the communion of the Church in doctrine , yet not in discipline : for the Novatians and Donatists had Bishops of their own from whom they took their names ; only AErius , who stood for a Bishoprick and missed it out of discontent broached that new doctrine wherewith the heads of our schismatiks are so much intoxicated , viz. that there ought to be no distinction in the Church between a Bishop and a Presbyter : and for this confounding those sacred orders was himselfe ranked among heretiks , and stands upon record in the Bed●olls of them made by Epiphanius , Augustin , and Philastrius . It is true he had other brands on him , but this was the proper mark put upon him by those ancient fathe●s , who mention this tenet of his as erroneous and hereticall . I grant some of the ancient Doctors affirm , that in the beginning , till the prevention of schism made this distinction between Bishops and Presbyters , they were all one in name , as now they are in those essentiall parts of their function , viz. preaching of the Word , and administration of the Sacraments . But AErius was the first who professedly oppugned the ecclesiasticall hierarchie , maintaining that there ought to be no difference and distinction between Bishops and Elders . 8. This assertion of AErius , as in the doctrine thereof it was def●ned by the Doctors of the Church to be heresie , so in the practise thereof it is condemned by the great councell of Chalcedon , to be sacriledge ; to confound , say they , the ranks of Bishops and Elders and to bring down a Bishop to the inferior degree of an Elder , is no l●sse then sacriledge . Now I would fain know how that comes to be truth now , which was condemned for heresie ; and to be pietie now , which was branded for sacriledge above 1200 years agoe . 9. Neither were the Fathers of the councell of Chalcedon , only zealous in this cause , which so much concerned the honour of the Church : but the other three also ▪ whose authoritie S. Gregorie held to be the next to the four Evangelists , and the doctrine thereof is after a sort incorporated into our Acts of Parliament , Eliz. 1. In these councells which all consisted of Bishops , Episcopacie it self is almost in everie canon ▪ and sanction either asserted or regulated . 10. Next to the primitive Church , we owe a reverend respect to the reformed Churches beyond the seas ; who either have bishops , as in Poland , Transilvania , Denmark , and Swethland ; or the same function is in nature , though not in name : to wit , intendents and super-intendents ; or they would have them if they could , as I understood from manie Ministers in France ; or at least approve of them , as appeareth by the testimonie of Beza , Sadiel , Scultetus , and others . 11. What should I speak of the Articles of religion ratified by a sequence of religious Princes succeeding one the other , and confirmed by act of Parliament ; to which all beneficed men are required under pain of losse of their livings , within a moneth to professe their assent and consent ; in which , both the power and consecration of bishops and ministers is expressely asserted , and their distinction from presbyters ? or of the Statute of Carlile , the 15 of Edw. 2. and the first of Qu. Eliz. with very many other unrepealed Acts , in which episcopall government is either related unto , or regulated or confirmed in such sort , that quite to abolish and extirpate it would bring a confusion and make a stop as well in secular as ecclesiasticall courts ? And therefore our zealous reformers , if they think themselves not too good to be advised by the great councellor , ought to take heed how they rashly and unadvisedly pluck up the tares , as they esteem them , of holy canons and ecclesiasticall laws , ne simul ●radicent & triticum , lest together with those tares ( as they count them ) they pluck up by the roots the good wheat of many profitable and wholesome laws of the common wealth and Acts of Parliament . 12. But if the authoritie of both houses could soon cure the●e sores in precedent Acts of Parliament , yet how will they make up the breaches in the consciences of all those , who in the late Protestation and this new Covenant have taken a solemn oath to maintain the priviledges of the members of Parliament , and the liberties of the subject ? The most authenticall evidence whereof , are Charta magna , and the Petition of right , in both which the rights of the Church and priviledges of episcopall sees , are set down in the fore-front in capitall letters . 13. To strain this string a little higher , the power of granting congedeliers , together with the investiture of Arch-bishops , Bishops , and collation of Deanries , and Prebends , with a setled revenue from the first fruits and tenths thereof , is one of the fairest flowers in the Kings crown ; and to rob the imperiall diadem of it ( considering the King is a Person most sacred ) is sacriledge in a high degree ; and not sacriledge only , but perjurie also in all those who attempt it . For all Graduates in the Universitie , and men of rank and qualitie in the Common-wealth , who are admitted to any place of emminent authoritie or trust take the oath of Supremacie , whereby they are bound to defend and propugne all preemminences , authorities ▪ and prerogatives annexed to the imperiall crown , whereof this is known to be one inherent in the King , as he is supream head of the Church within his realms , and defender of the faith . 14. Yet for all this , admit that reason of state should inforce the extirpation of episcopacie thus rooted , as it hath been said , both in the royall prerogative and priviledge of the subject and in the laws of of the land ; it is a golden maxime of law , possumus quod jure possumut , we can doe no more then lawfully we may . If episcopall government must be overthrown , it must be done in a lawful way , not by popular tumults but by a Bill passed in Parliament , and that to be tendered to his Majestie for his royall assent ; and how such a bill can be pressed upon his Majestie who hath taken an oath * at his Coronation to preserve Bishops in their legall rights , I must learn from our great masters of the law . For by the Gospel all inducements to sin are sin ; and solicitations to perjurie are tainted with that guilt : neither is there any power upon earth to dispence with the breach of oaths lawfully taken . 15. If we desire that this Church of England should flourish like the garden of Eden , we must have an eye to the nurseries of good learning and religion , the two Univers●ties , which will never be furnished with choice plants , if there be no preferments and incouragements to the students there , who for the farre greater part bend their studies to the Queen of all professions , Divinitie ; which will make but a slow progresse , if Bishopricks , Deanries ▪ Archdeaconries , and Prebendaries , and all other Ecclesiasticall dignities , which like silver spurs prick on the industrie of those , who consecrate their labours and endeavours to the glorifying of God , in imploying their tal●nt in the ministerie of the Gospel , be taken away . What ●ayls are to a ship , that are affections to the soul ; which if they be not filled with the hope of some rewards , and deserved preferments , as a prosperous gale of wind , our sacred studies and endeavours will soon be calmed : for , * honos abit artos ; omnesqu● incenduntur studio gloriae ; jacentquo ea semper , quae apud quosquo improbantur ; honour nourisheth arts ; and all men are inflamed with the desire of glory ; and those professions fall and decay , which are in no esteem with most men . And if there are places both of great profit , honour , and power propounded to States-men ▪ and those that are learned in the law , like rich prizes to those that prove masteries ; shall the professors of the divine law be had in lesse esteem then the students and practisers in the municipall ? And shall that profession onely be barred from ●ntring into the temple of honour , which directeth all men to the temple of vertue ; and hath best right to honour by the promise of God , honorantes nic honorab● , those that honour me , I will honour ; because they most honour God in every action of their function , which immediately tendeth to his glory ? They will say , that Episcopall government hath proved inconvenient and prejudiciall to the State , and therefore the Hierarchie is to be cut down , root and branch . Of this argument we may say as Cicero doth of Cato , his exceptions against * Murenae , set aside the authoritie of the objectors , the objection hath very little weight in it . For it is liable to many and just exceptions , and admitteth of divers replyes . First , it is said , that Episcopall government is inconvenient and mischievous , and prejudiciall to the State ; but it was never proved to be so . Secondly , admit some good proof could be brought of it ; yet if Episcopacie be of divine institution , as hath been proved , it must not be therefore rooted out , but the luxurious stems of it pruned , and those additions to the first institution from whence these inconveniences have grown ought to be retranched . Thirdly , if Episcopacie hath proved inconvenient , and mischievous in this age , which was most * beneficiall and profitable in all former ages , the fault may be in the maladies of the patient , not in the method of cure . This age is to be reformed , not Episcopacie abrogated ; that the libertie and loosenesse of these times will not brook the sacred bands of Episcopall discipline , is rather a proof of the integritie thereof , then a true argument of any maligr●tie in it to the state : without which , no effectuall * meanes or course can be taken , either for the suppressing schismaticks , or the continuation of a lawfull and undenyable succession in the Ministery . 16. Lastly , though some of late think they have brought gold and silver , and precious stones to build the house of God , by producing some stuff out of antiquitie , to prove the ordination of presbyters by meer presbyters ; yet being put to the test , it proves meer trash : for there can be no instance brought out of Scripture of any ordination , without imposition of Apostolicall or Episcopall hands ; neither hath prime antiquitie ever approved of meer presbyters laying hands one upon another , but in orthodoxall Councels revoked , cassated , and disannulled all such ordinations , as we may read in the Apologies of * Athanasius , and elsewhere . What shall I need to adde more , save the testimonie of all Chistians of what denomination soever under the cope of heaven ▪ save only the mushrom sect of Brownists sprung up the other night , all who have given their name to Christ , and acknowledge and have some dependence on either the Patriarch of Constantinople in the East , or of Rome in the West , or of Muscovia in the North , or of Alexandria in the South , together with the Cophti● , Maro●ites , Abissenes , and Chineses , not onely admit of Episcopall government , and most willingly submit to it , but never had , or at this day have any other ? Neither is this , or can it be denyed by our Aërians : but they tell us , that these are Christians at large , who hold many errors and superstitions with the fundamentals of Christian doctrine : their Churches are like oare not cleansed from earth ; like gold not purged from drosse ; like threshed wheat , not fanned from the chaff ; like meale not sifted from the bran ; like wine not drawn off the lees : we are , say they , upon a reformation , and the new Covenant engageth us to endeavour the reformation of the Church of England in doctrine , worship , discipline , and government , according to the Word of God , and according to the example of the best reformed Churches . The best reformed , which are they ? whether the remainders of the Waldenses and Albigenses in Piemont , and the parts adjoyning ; or of the Taborites in Bohemia ; or of the Lutherans in Germanie ; or those that are called after the name of Calvin , in France , and elsewhere . First , for the Waldenses , the fore-runners of Luther , as he himself confesseth , they had Bishops who ordained their Pastours ; a catalogue whereof we may see in the historie of the Waldenses , first written in French , and after translated into English by a learned Herald . Secondly , for the Lutheran Churches , they have Prelates governing them , under the titles of Arch-bishops and Bishops in Poland , Denmark ▪ and Swethland ; but under the name of Superintendents and Intendents in Germanie : and as for their judgement in the point , it is expressely set down in the * apologie of the Augusta●e confession in these words : we have often protested our earnest desires to conserve the discipline of degrees in the Church by Bishops . Nay , Luther himself , who of all men most bitterly inveighed against the Antichristian Hierarchie , yet puts water into his wine , adding ; l●t no man hereby conceive , that I speak any thing against the state of Bishops , but onely against Rom●sh wolves and tyrant● . Neither are the Lutherans of another mind at this day , witnesse their every-way accomplished * Gerard : none of us , saith he , affirmeth , that there is no difference between a Bishop , or Presbyter , or Priest ; but we acknowledge a difference of degrees for good order s●ke , and to preserve concord in the Church . Here , me thinks I see the Smec●y●nians bend their brows , and answer with some indignation : what have we to doe with Luthera●s who have Images in their Churches , and auricular confession , and maintain consubs●antiation , and ubiquitie , and intercision of grace , and many other errors ? We are of Calvin , and hold with the doctrine and discipline of Geneva , which hath no allay at all of error and superstition , but is like the pure angell-gold . Here though I might ( as many have done ) crave leave to put in a legall exception against the authoritie of Calvin and Beza in matter of discipline , because they had a hand in thrusting out the Bishop of Geneva , and the Lay Presbyterian government was the issue of their brain ; and we know it is naturall for parents to dote upon their own children , and accompt them farre fairer and more beautifull then indeed they are : yet such was the ingenuitie of those worthie reformers , and such is the evidence and strength of truth , that in this point , concerning the abolition of Episcopacie in the Church of England , I dare chuse them as Umpires . First , let * Calvin speak in his exquisite Treatise concerning the necessitie of reforming the Church , the most proper place ( if anywhere ) clearly to deliver his judgement in this controversie ; where , having ript up the abuses of the Romish Hierarchie , in the end thus he resolves : let them shew us such an Hierarchie , in which the Bishops may have such prehemine●cie , that yet they refuse n●t themselves to be subject to Christ , that they depend upon him as the onely Head , and ref●rre all to him , and so embrace brotherly societie , that they are knit together by no other means then his truth , and I will confesse they deserve any cu●se , if there be any who will not observe such an Hierarchie with reverence and greatest obedience . After him , let us hear * Beza in that very booke which he wrote against Saravia , a Prebend of Canterbury , concerning different degrees in the Clergie : but , saith he , if the reformed Churches of England remain still supported with the authoritie of their Arch-bishops and Bishops , as it hath come to passe in our memorie , that they have had men of that rank , not only famous Martyrs , but most excellent Doctors and Pastours ( which happinesse I , for my part , wish that they may continually enjoy ) &c. Surely , he that so highly extolled our Bishops , and wished that that order might , like the tree in the Poet , continually bring forth such golden boughs and fruit , would not readily swear to endeavour the utter extirpation thereof . With these and other shafts the Doctors quiver was full , though he drew out but one only ( considering the time and the auditorie ) which he took from the oath at the ordination of the Divines in that Assembly , which , as he conceived ▪ tied up their hands fast enough from subscribing to the second Clause in the Covenant : for all persons so ordained , who swear for the extirpation of Episcopacie ▪ forswear their Canonicall obedience ▪ and question the validitie of their Orders given them , upon condition of performing such obedience and submission as that oath enjoyneth . SECT. IX . Britanicus his scurrilous jests at spirituall Courts retorted , and extemporarie prayers and sermons deservedly censured . HE sayes , the Doctor excepted against the Scotch covenant as not agreeable to Gods Word : this is not all . For the Doctor would not like it a jot worse for that , but there are not so many reverend conveniences ; you cannot have libertie of conscience , and pluralities at once , you cannot keep an orthodoxall coach and four horses , you cannot mind your businesse of State and ease ▪ for the ceremonie of constant preaching ; you shall want the good companie of Chancellours and Commissaries , and the gainfull equitie of the canon law , and the goodly tyrannie of the high Commission Courts , and the comfortable use of the keyes over a pottle of Sack in the Chancellours chamber . If thou hadst any vermilion tincture of modestie Britanicus ▪ thou wouldst blush to charge the Doctor with negligence in preaching ▪ or coaching it with four horses , or gleeking it on the Lords day : for it is well known to all that know him , that he never kept coach with four horses , nor playd at gleek in his life , much lesse on the Lords day . And for his constant diligence in preaching , for 35 years and more , if I should hold my peace , the prime and chief pulpits in the Universitie and London would say enough ▪ to stop thy mouth , and open all ingenuous mens , to yield a testimonie to a known truth . But thou art possessed with Martin Marprelates devill , which Urbanus will shortly conjure out of thee . The power of the keyes is a great eye-sore to thee , for those of thy sect like not to stand in white sheets , though if the world belye you not , none better deserve it : for Papists and Brownists , like Sampsons foxes , though they are severed in the heads , they are joyned in the tails . And doubtlesse , when thou wert summoned by an Apparitor for committing follie with an elect Sister , & waitedst in the Chancellors chamber , it was then that thou heldst thy nose so long over a pottle of Sack , till thy brains crowed . For what Chimera's , Tragelaphusses , and Hippocentaurs dost thou talk of ? reverend conveniences , orthodoxall coaches , and businesse of State , and ease , the ceremonie of constant preaching and goodly tyrannie of the high commission Court , as if that court now stood ? What thy intoxicated brain conceiveth , or thy loose tongue would have understood by reverend conveniences ▪ and orthodoxall coaches , I understand not ; unlesse thou alludest to that noble mans conveniencie , who had a reverend coachman for his preacher ; whose doctrine , very agreeable to his profession , was , that a stable was every way as holy a● a Church , ( and for my part , I wish those of his strain may have no other Church , ) or thou hadst a s●ing at the Doctors successour in Acton , who rideth every Lords day in triumph in a coach drawn with four horses to exercise there . What thou talkest of businesse of state and ease , thou understandest not thy self ; if there be businesse in state , surely there is little ●ase ; bus●nesse of state and ease are a kind of asystata ; non bene conveniunt nec in una s●de morantur ; if there were ever such a calm● in the state , that the steer●men might take their ease , yet certainly never since your Boreas blew in the Church . If that character might truly be given of any , it may of your sect ; turba gravis paci ▪ placidaequ● immica quieti : you are the naturall sons of Ismael , your hands are against all men and all mens hands against you . But here thou secretly girdest at our Bishops sitting in Parliament , and our Doctors on the Bench of Justice ; that is a great eye-sore to you , as if it were agreeable to reason or religion for Lay-men to meddle with all Ecclesiasticall matters as now they doe , and Ecclesiasticall persons to meddle with no secular ; or the Apostles argument were of no fo●ce ▪ those who a●e fit Judges of the highest cases of conscience , and shall one day judge the Angells , are much more able to judge men , and compose differences of a lower nature . Certainly , the superiour science is better able to judge of the conclusions of an inferiour , the ● the inferiour of a superiour . Yea , but this is a distraction from their sacred function : none at all , if , as thou here sayest , the handling of such businesse is a matter of ease : yet admit it be some distraction and trouble to Clergie-men to keep the peace , & compose secular differences amongst those of their flock ; yet that religious Bishop S. Aug●stine yields a good reason for it ; why for the good of souls godly pastors must not refuse this troublesome work : otium s●nctum quaerit charitas veritatis , sed nego●ium justum suscipit necessitas charitatis , the love of truth desires the rest of contemplation , but the necessitie of charitie puts manifold businesses upon us . But , I pray thee , tell me what thou meanest by the ceremonie of preaching . This is thy peculiar dialect , never any to my knowledge tearmed it so before thee ; if some too much addicted to prayer have too much ●ig●tned preaching ; as on the contrarie , some too much addicted to preaching have to much vilified common-prayer : what is this to the Doctor , who was ever both for diligent preaching , and constant prayer ? For neither can a man pray as he ought without direction from preaching , nor preach powerfully without prayer : and as it is an absurd kind of preaching ▪ to preach against preaching ; so it is a most unholy prayer to pray ex tempore against the set-forms of prayer allowed by the Church . The publique preaching of the word is a substantiall part of Gods worship , and very imp●●usly called by thee a ceremonie , unlesse the word be applyed to your ex tempore Enthusiasts , whose preaching is nothing else but a meer ceremonie of lifting up the hands and eyes and moving the lips , and b●ating the cushio● , and varying phrases , and plundering an English concordance . Cicero in his book intituled Orator , speaks of negligentia quaedam diligens , a carefull avoyding of accurate penning and neglect of ornaments of speech ; there is , saith he , a diligent kind of negligence consisting in the weeding out the flow●rs of rhetor●ck : but I may truly say of these mens preaching , that we may observe in it a negligent kind of diligence , an idle kind of labour ; and though they exercise twice every Lords day , and lecture it most dayes of the week ▪ & kill their hearers at every funerall sermon with the tedious prolixitie therof ; yet unlesse they take more pains in composing their sermon , then they doe , they shall never escape the curse of the Prophet : woe be to them that doe the work of the Lord negligently . SECT. X. Of the abuse of appropriations of benefices , and the necessitie of Pluralities as , the case standeth . ENough of your preaching , whereof all men surfeit : now to the grand crime you charge our prelaticall clergie with , the defence of Pluralities , and Non-residence ; in some case Pluralities is no single crime with the Brownists of a deep dye , who by their good will would have all that serve at the Lords Table their trencher-chaplains , wherein they exceed the sin of Ieroboam : for his was , that he took of the lowest of the people , and made them priests of the high places : but these take from the highest of the Clergie their deserved rewards and preferments , and endeavour to reduce them to the lowest rank of their hirelings● , that so they that wear the sacred Ephod , may be every way sutable to their apron-men . So cunning is Satan ▪ when he transformeth himself into an Angell of light , that he maketh religion her self an advocate to plead for sacriledge . Forsooth ▪ if the ministers of the Gospel be well provided for in their bodies & temporall estate they wil take lesse care of other mens souls : Iupiters golden cloak is too heavie for him to bear , the weight of two bene●●ces is enough to break the back a Clergie-man : yet their Lecture-men can hold two Lectures ; the Assemblie-men two sequestrations ; and your Lay-patrons ( or rather latrons ) as many impropriations as they can purchase with their use-money . C. B. can keep Watford , a benefice said to be worth 200 li. per annum , with a Lecture in Pauls , for which he is to be allowed out of the revenues of the Cathedrall Church 400 li. per annum . S. M. for a long space held his benefice in Essex , and the Curates gainfull employment at Westminster , and a preachers place in the Armie , and yet he no way guiltie of the bloodie sin of Non-residence . In the Legend of Saint Francis written by Vincentius Bellovacensis there is one chapter intituled , de sanctâ ejus hypocrisi , of his holy hypocrisie : this chapter you Brownists have conned by heart ▪ for there is not such holy hypocrisie and hypocriticall holinesse in any sect of the world , as in yours ; save the Jesuits , whom before you followed close at heels , but now ha●e out-stripped them . You cannot be igno●ant ▪ that as things now ●●and in the Church ▪ there is a necessitie of Pluralities . Of the 9000 livings with cure in this Kingdom , there are above 4000 so castrated by sacrilegious appropriations , that in very many places in this Kingdom , that which remaineth for the incumbent is no way sufficient to support him and his family ; either then his means must be pieced out with another living , or he perish for want of corporall ▪ and his parishioners for want of spirituall food . In every Parliament since the reformation there hath been a bill against Pluralities pursued with all vehemencie and eagernesse , but ever stopt with a crosse bill against appropriations : ubi ille nominaverit Phaedriam , tu Pamphilam : let impropriations and Pluralities either stand together , or fall together . So long as impropriations stand , and the bounds of parishes are not altered , nor some other course taken to make single livings competent and correspondent both to the pains and parts of the incumbent , there will be a necessitie of Pluralities . Yea , but Pluralities are s●ns and there can be no necessitie of sinning ; if Pluralitie be a sin , they themselves have taken an oath to maintain s●n in the Church , for they have taken an oath and made Protestation to maintain the priviledges of Parliament , and libertie of subjects : among which , the capacitie of holding more benefices with cure is one confirmed by Act of Parliament . If it be unlawfull to hold more benefices with cure within convenient distance , it is either malum quia prohibitum , or prohibitum quia malum ; it is either evill because prohibited , or prohibited because evill in it self . It is not evill because prohibited , because the law of God no where sets out the limits of parishes ▪ nor confineth the pains of a pastor within such narrow limits : all that the divine law requires , is , that every pastor carefully by himself , and by his fellow-labourers , which the holy Scripture expressely mentioneth , feed that flock whereof the holy Ghost hath made him over-seer : and from whence he is to receive comfortable maintenance , whether this flock be comprised within the limits of one parish or no . For parishes were first distinguished , not by Gods law , but by the Popes ; and with such disproportion , that some parishes are too much for any one to supplie them ; and others make not a convenient flock for a man of meanest parts to feed and attend on . Neither is Pluralitie prohibited by any law , quia malum in se , because it is evill in it self ; for none of the precisest make scruple of conscience to hold any one benefice of never so great value : which notwithstanding hath divers chappells of ease annexed unto it , in which it is impossible for a man to be resident and officiate the cure in person at once . If they will say , he may discharge both by himself and his curate ; so may he also do who hath two benefices : and let the parishioners both of Lambeth and Acton testifie , whether those benefices were not better supplyed by the Doctor himself , and his two learned and able curates , then now they are by those two who enjoy the sequestration of his benefices , who have been perpetually non-resident from both , and neither by themselves nor substitutes so much as once administred the Sacrament of the Lords Supper unto them , though the best of the parishioners have most earnestly desired it . SECT. XI . That the abjuration of Episcopacie , especially in the Clergie of England , involveth them in perjurie and sacriledge . THe Doctor excepted against the extirpation of prelacie , Deanes , & Prebends , because he thought it not of Apostolical institution : no , there is another reason of more force with the Doctor and the prelaticall partie , they must have another kind of divinitie , and more beneficiall positions ; they love not these naked truths , which are not able to maintain their sattin cassocks , nor those rigid opinions which will not allow a game at gleek after evening prayer . Canis festinans caecos parit catulos : thou ( or the Printer , Britanicus , ) making more haste then good speed , hast stumbled at pons asinorum ; and thou stammerest out perfect non-sense ; thou sayest the Doctor excepted against the extirpation of prelacie , because he thought it not of Apostolicall institution , thou should'st have said , because he thought it to be of Apostolicall institution : for so indeed he thinketh , and will maintain his tenet against all the disciples of AErius the heretick , the first patron of paritie in the clergy ; whether they be plant-animals , I mean lay-presbyters , or atomes ; that is , Independents , whose arguments are like themselves , all together independent and inconsequent . But why dost thou deliver the Doctors mind by halfs ? He did not only except against that clause in the new covenant , wherein Episcopacie is abjured , and the extirpation vowed of that plant , which the Apostles themselves planted , and we in our publique liturgie established by law pray to God to pour upon them the continuall dew of his blessing , because he held such an oath to be repugnant to an Apostolicall institution ; but also because he conceived that horrible sacriledge was couched under it . For upon the taking away of Episcopacie , root and branch , will undoubtedly follow the confiscation of the lands of Bishops , and cathedrall Churches , or at least alienation from those holy uses , to the maintenance whereof , they were dedicated : and is it a small matter , thinkest thou Britanicus , to violate the sacred testaments , and last wills of many hundred religious christians , and to draw the guilt of sacriledge in the highest degree upon the land , which alreadie groaneth under the heavie burden of too many haynous sins , and bewayleth them in all parts of this Realm with tears of blood ? SECT. XII . Of profitable doctrines and beneficiall positions , held by Brownists and Sectaries . AS for that thou wouldst imply , that the Doctor advanced Episcopacie to an Apostolicall institution , as Cicero extolled eloquence to the skie , that he might be li●ted up with her ; thou fouly mistakest the matter , the Doctor is known to affect that Dutch Worthie his temper , upon whose grave Iames Dowza strewed that flower among others : honor●s quia merebatur , contempsit ; & quia contempsit , magis merebatur ; because he deserved honours , he contemned them ; and because he contemned them , he much more deserved them . The whole course of his life refutes that base calumnie thou castest upon him : For , 1. After he first shewed himself in publique preaching , in his course at S. Maries in Oxford ; he was commended by the Vice-chancellor and Universitie to the Kings Majesties Embassador Lidget in France , where Cardinall Perone , homo famae potius magnae , quam bonae , by his agents thought to inveagle him to Popery , by promise o● far greater preferments then ever he could expect in England : but the Doctor esteemed no better of that motion ▪ then of the devills offer to our Saviour ; all th●se things will I give thee , if thou wilt fall down and worship me : for he was so far from turning out of his course , to take up these golden apples , that contrariewise he followed the harder after the price of his high calling , and encountred all the Romish Priests , Jesuits ▪ and So●bon Doctors wheresoever he met them , even to the hazard of his life ; and God gave such a blessing to his many combats for the faith there , that he reclaimed divers from poperie , and confirmed many that were wavering in the true reformed religion . 2. After his return into England , when the great favourite bore all the sway , and the Doctor might have climbed to preferment by that ladder , by reason of his ancient acquaintance with the Duke ; and the dedication of a book to his dearest consort , which she very much desired : yet understanding that the Duke for some politick ends sided with the Arminian faction , he brake off all dependence upon that favouri●e , and wrote a smart book against the Arminians , called Pelagius redivivus ; and thereby dashed all hopes of his preferment then at court . 3. After the Dukes death , when those that sate at the helm of the Church , and had great power also at court , to procure the greater libertie to the Protestants in popish Countries , and to draw her Majestie to a better liking of the reformed religion , sought to reduce the Church of England to a nearer conformitie to the Roman ▪ at least in some scholasticall tenets and outward ceremonies and gestures with them ; and to smooth the more rugged pos●tions of poperie ▪ was thought a readie means to facilitate the way to prefermet : the Doctor declined this rode also & though he desired nothing more then the uniting of all christians in the faith first given to the Saints , and the doctrine of the primitive Church ; yet he could never en●ure those who went about to sodder the Roman and reformed religion , and to bring Christ and Anti-christ to an enterview : neither would he ever be brought to varie in his practice a nailes breadth from the canons of the Church of England , and rubrick of the Common Prayer . 4. After the scene was turned , and many who before had layen in obscuritie , were brought upon the stage ; who like the statues of Brutus and Cassius , eò praefulgebant , quod non visebantur , did shine the brighter , the more they were hid . The Doctor among others , was chosen by 390 votes to be a member of the Assemblie ; and , among many other of eminent parts and worth , was designed by the whole house of commons ▪ to answer a popish Priest , which he did accordingly ; and was in so fair a way , that if his conscience had been a Lesbian rule , and would have bowed that way , where preferments are now offered ▪ he might not only have held both his benefices , but expected such farther priviledges , as the chief of the Assemblie now enjoy . But when a covenant was tendered , wherein he must of necessitie proclaim his ingratitude to the world , by swearing to endeavour the ruine of those , upon whom under God he built his chief hopes , and intangle his conscience in evident perjurie , by swearing to break all his canonicall oaths ; necessitie constrained him to break off from the Assemblie , and for this cause he is now in bonds and stript of all his ecclesiasticall preferments , and temporall revenues ; & nudus nudum Christum sequitur , and followes his naked Saviour himself also stark naked . But to leave off this sad and melancholie discourse , and come to the beneficiall positions , and sattin cassock thou talked of , and game at gleek : thou shouldest have said noddie ; a game at which thou playest at as well Sundays as working-days . For beneficiall positions , I know none held by the prelaticall clergie , as your schismaticall laicks tearm them , save this which the Apostle hath delivered , that godlinesse is great gain , and hath the promises of this life , and the life to come : but I can tell you of fruitfull doctrines and beneficiall uses , raysed by your Enthusiasts ; as namely , that usurie , after it hath been with a barber chyrurgion , and hath its teeth pluckt out , is very lawfull , and that those of your sect alone have a right to the creature , and that the wicked have no right or title to any thing they possesse : and that therefore , when you plunder any Malignant you steal not , but take your own from them ; and agreeable to your positions is your practise , you make no bones to devoure widows houses , under colour of long prayers ; like vultures you hover over dead corpses , and thereout suck no small advantage ; if any rich man be going the way of all flesh , some of your fraternitie must be sent for with all speed to pray his soul ex tempore into heaven ; and after you have perswaded him to set his house in order , for he must dye and not live , and he is going to draw his last will and testament , you will be sure to have a ●inger in it , or rather a claw , or naile to scrape and scratch something for your selves , under the title of pious legacies . SECT. XIII . Of ministeriall habits , recreations on the Lords day , and how the Brownists and sectaries prophane the Christian Sabbath . HAst thou yet any better stuff in thy shop , Britanicus , besides the large mourning weed beg'd artificially at the last funerall of a saint ? Yes , a sattin cassock surely , a decent garment for a grave divine , especially on high dayes : what wouldst thou have the reverend clergy to weare ? wouldst thou have them go in cuerpo , like your new England and Holland theologues ? or in a rocket liued through with plush or taffata , as some of the Assembly men flaunt it ? or in a short jacket , much like the riding coat of Davids Embassadors , which was cut off at o● sacrum , the huckle bone ? Here Brit. thou playst the base cynick , ●alcas fastum Platonis , thou tramplest upon Plato's pride , but remember what Plato repli'd ; calcas fastum , sed alio fastu , thou tramplest upon the pride of some of the clergy in their apparell , but thou dost it in a worse kind of pride . As for card-playing , I need not gle●k it with thee , for we are at play already ; thy earnest is nothing but jests , and those very scurrilous and ridiculous ; and therefore either to be scorned or retorted upon thee in sober sadnesse . The Doctor is no player at cards or dice , nor approveth at all any recreations on the Lords day , but such as , like Aarons golden plate in his miter , have holinesse stamped on them : As for those of thy precise sect , they indeed will not for a world play a game at cards or tables on the Lords day , after evening prayer ; but they do far worse , they take away morning and evening prayer both , and jear out the sacred liturgy of the church : if thou art come to thy self Brit. and hast thy wits about thee , prethee tell me , is it not better playing a game at tables on the christian sabbath , wherin a wooden man is taken up without any losse or hurt ? or at chesse , in which there is an image of men set in battail array , there to cast the bloody die of war on that day , to kill , to pillage , to plunder ? of the two I had rather see latrunculos , on that day then latrones , chesse-men then pressed-men : notwithstanding to chuse , you rifle houses , and sequester malignants on that day ; your city magistrates and Officers will not suffer a poor waterman to rowe on the Thames yet they permit the souldiers in all the courts of guard , and forts , and ships to drink and swell all the day : a physitian may not passe over the river to save the life of the body , not a divine to save the life of the soul , yet they account it a sanctifying of the sabbath to beat up drums and presse souldiers ▪ to kill men on that day : O precise hypocrisie , or rather hypocriticall precisenesse ! A devout father sharply reprooving the evill conversation of some christians in his time told them to their faces , gentes agitis sub nomine Christi , you act the parts of Gentiles in the habit of Christians : but I may truly say of you , Iudaeos agitis sub nomine Christi , you act the parts of Iewes in the habit of Christians : Iewes , I say , in the rigid observation of the Sabbath ; of Iewes , in venting your spleen and malice against Christ , by excluding his prayer out of your liturgie ; by defacing his name Iesus wheresoever you see it written in golden characters , or wrought in cloth of gold or tissue , or stampt in holy vessels , calling it the Iesuits trim or ga●b by inveighing against keeping the feast of the nativity , resurrection and ascension , and terrifying those that in a religious compassion fast & mourn on good friday ; your b●ating down with axes and hammers the carved works of the temple , wherin there is any monument of him ; and which is far worse , persecuting his meniall servants , the most faithfull and orthodoxall ministers of the gospell unto bonds and death . SECT. XIIII . Of the subscription of the letter written to the Primate of Armagh , and the signification therof . HE tels us of Sir Walter Earles interpretation of Φ and Δ the two Greek letters : Aulicus , you see we have some honest Greeks , that can find out your villanies , though you hide them in another language ; I thinke you will translate your mischiefs in time into all languages : oh these doctors treacheries are very learned pieces ; this is to shew their schollarship , and traiterous abilities , that they are able to betray us in Greek , as well as in English . Because thy animadversions upon the doctors letter scorpion-like thrust out a sting in the taile ; I will first pluck out the sting , and then crush the serpent to pieces , and rub it upon the part . First then whereas thou chargest the doctor with villainy and treacherie : I answer , that this is villainous language ; but because most false and slanderous , the villain will return upon thy self , and the traytor upo● thy forma informans A. Wardner . I grant it is villany and treachery to betray the secrets of state , wherwith a man is trusted , to the enemy ; but resolves of Synods are no secrets of state , nor is the King an enemy of the state ; if thou sayst so , Brit. thou art a traytor , and reus laesae majestatis : had the doctor acquainted his Majesty by the primate of A●magh what past in the Assembly , it had bin no villany or treachery ▪ but piety and loyalty so to doe ; for the King is the defender of the faith and the P. of Armagh is a noble champion therof : all treachery is either of things or persons : what or whom did the Doctor betray ? first what ? did he betray forts , or cittadels or treasure or magazins of armourie , or cabin-councels ? no word or syllable in all the intercepted advertisement of any such thing . There is mention of nothing but of some doctrinall conclusions and theologicall propositions ▪ de fide , quae tradi debent prodi non possunt , which cannot be betrayed , yet ought to be delivered . If the Assembly of divines resolve upon such articles of religion , as cannot en●ure the light , it is not only lawful but a necessary duty of a faithful minister of Christ Iesus ▪ to detect them , and to discover the abettors of them to the supream head of the church under Christ , that he may prevent the danger the body is like to be in . Tertullian a●signeth it as a proper note of hereticks , that they conceal their tenents from the governours of the church , and the common sort of Christians also , and instill them secretly into the eares of confiding proselites ; occultant quod praedicant , si tamen praed●cant quod occulta●t , and wilt thou brand the divines of the Assembly with this mark of hereticks ? But the truth is , the Doctor held no correspondencie by Letters , nor was an Assembly-Spie , nor sent , nor intended to send any Letter towards Oxford , save onely that one unsealed that was intercepted ▪ which also by a false suggestion was cunningly drawn from him and presently shewed the close Committee , and a copie taken of i● , and the originall sent by them to Oxford , and the Carrier preferred to a gain●ull place in the Armie . By these st●ps , Br●tan●cus , if thou can●t not sent and trace the tra●●or from the Bridge-foot to Lambeth , from Lambeth to the close Committee , from the close Committee to Oxford , from Oxford to the Committee for Examinations , and from thence to the Leaguer at S. Albans , thou hast no nose . Yea but the Letter was subscribed not with the Doctors name in English but with two Greek characters , Δ and Φ , and is that treason ? Then surely to subscribe and much more to write a whole letter in Greek ▪ as the Doctor hath done many , to Cyril Patriarch of Constantinople , Metrophanes Patriarch of Alexandria , and diverse others , must needs be high treason , and such a treason as none of your Brownisticall Lecturers or Teachers are guiltie of . I had thought , that the Latin had beene onely the language of the beast ; but now I perceive , that any learned language is with you not only Poperie and heresie , but also treason ; because it is like the Masse , an unknowne tongue to you , and betrayeth your ignorance , who have skill of no other language then your mothers tongue , and canting . Yea , but the Δ and the Φ were not written severally , and distinctly , but one in another , after the manner of numerals in Greek characters , and the Φ was somewhat above the Δ , and therein certainly some mysterie of iniquitie lyeth hid , which none of all the Committee but Sir Walter Earle could reveal ; I pray thee what was that ? namely , that by these characters was signified not D. F. but Fidelitie : O divinam ariolum , ô Chrysippeum acumen ; O quint-essence of wit , O rare Criticisme ! Yet , by Sir Walters leave , this conceit will shrink in the wetting : for there is a difference betweene Phi. and Fi. and Delta and Delitie : neither was the Φ written above the Δ , but in the middle of it , after this manner , which marres the quiblet . Yet if the wits will have it so , let it passe for a curious and quaint conjecture . Admit that Φ and Δ Phi and Delta is to be construed Fidelitie , and that as the Doctor carrieth loyaltie in his heart , so also fidelitie in the two first letters of his name transposed , what wilt thou hence inferre , Britanicus ; ergo , the Doctor is a villain and a traitor ? now Phi upon the Delta , d●nce , or rather Beta , Britanicus . Ut sapiant fatuae fabrorum prandia Betae , O quam saepè petet vin●●iperque * Coq●us ? SECT. XV . Wholesome and seasonable advice to Britanicus . TO knit up all in a true lovers knot : I know thee not by face , Britanicus , but onely ex ungue , by thy naile , which I find fretting in every sore , in Church and Common-wealth , whereby thou exasperatest all sorts of men against thee , and hast stirred a nest of hornets ; which , if thou look not to it , will sting thee to death ; noli aculeos , qui reconditi sunt , excussos arbitrari ; think not those stings thrust or pluckt out which lye hid , and for a time drawn in . Great Britain , Britanicus , hath been of late made a stage , wherein bloudie tragedies have been acted , and after every scene thou thrustest thy self in among the Chorus , and freely censurest all the actors at thy pleasure ; give over thy part in time , and get off the stage : the Protasis is past , we are now in the Epitasis , God knowes what the Catastrophe will prove . In the mean while , take heed thou insult not upon calamitie , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the fall of the Die is uncertain , and thou knowest not what may be thy chance . He that out of curiositie lookt into the table hanged up in the market place , wherein the names of the Proscripti by Sylla were set in their order , at unawares spyed his own name written in bloudie characters : cuivis contingere potest , quod cuiquam potest ; that which is any ones case may be every ones case . Strengthen not the hands of those whose fingers itch at the treasure of the Church , it will prove like Sejanus horse , which none ever bestrid ; or the gold of Tholouse , which none ever touched but he came to an ill end . Neither revile thou the servants of the living God , neither put scorns upon his Prophets : be not so gracelesse , as to take a pride in disgracing those whom God hath appointed to be the instruments and silver conduit-pipes to conveigh grace into thy soul . A jeer only at the Prophet Elisha , and that by innocents , proved nocent , and their bodies were all to rent and torn with Beares ▪ who touched only the thin hayr of the Prophets head , crying , goe thou bald-pate . If thou wilt needs prove masteries with thy pen , chuse thy match , beware of impar congressus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He is a stark ideot who will contend with his betters ; for besides losse of victorie he gaines blows into the bargain . If Patroclus will encounter Hector ; and Amycus Pollux ; and Dares Entellus ; and the Syr●ns the Muses ; and the blind worm the Basilisk , they must take that which followed ; above all things shoot not thy Porcupey's quills at soveraign Majestie ; though thou thinkest thou goest invisible , as if thou hadst Gyges ring , or wer● compassed with Homers dark pavilion : yet the daughter of time will descry thee , and thou shalt find by wofull experience , how dangerous a thing it is , in eum scribere qui potest proscribere , it is not safe medling with edge tooles , nor scribling against him who hath power to proscribe . LEX TALIONIS : OR , A sober reckoning with CIVICUS . AFter Britanicus , or rather Barbaricus , had mingled his ink with the over-flowing of his own gall : his brother Civicus , rather to vend his sorrie pamphlet , then to vent his spleen against D. F. hath a sling at the gentle lash , and would fain squeez some poysonous juyce out of the Doctors spunge . SECT. XVI . Mercurius Civicus taken to task . Occurrents Numb. 2. Ian. 12. THere is a crosse to be erected at Oxford , Ian. 22. to crucifie the Parliament now at Westminster , and D. F. hath prepared a lash ▪ and a vinegar spunge , hoping to get an executioners place : he wrote his own motto , the gentle lash , yet he would fain see the white flag died in blood . But the Parliament have done well to clip the wings of the Clergie , that they may flye into no temporall places ▪ whose tongues , and p●ns have uttered such poyson against the Parliament and in their pride would willingly adhere to Rome , as by many superstitions by them doted on , doth plainly appear ; who , by their Babylonian ceremonies , have long endeavoured to make a bridge into the Church by Arminianisme to passe over into Poperie . Sic perusse frontem de rebus ? What a brow of brasse and conscience seated with a hot iron , hast thou Civicus ? that thou darest stain paper with such notorious untruths and shamelesse ●landers ? The●e can hardly be named any divine in this Kingdom now living , who hath disputed preached , written , and printed , more against Poperie and Arminianisme , then D. F. witnesse Vertumnus Romanus , printed by the command of the house of Commons ; the Supplement to the book of Martyrs ; the Fisher caught , and held in his own net ; the Gra●d Sacriledge , the case for the Spectacles , Cygnea Cant. Transubstantiation exploded ; and Pelagius redivivus ; Ancilla pietati ; and Clavis Mystica : citius crimen honestum quam turpem Ca●onem feceris : thou shalt sooner be able to prove the Protestant Religion to be Poperie , and Arminianisme true christianitie , then the Doctor guiltie of either . What crime then canst thou charge him withall ? a ●aynous sin , and that of commission : for he was many years in the commission of the peace : thou shou●dst have added , that all that while he neither preached sermon , nor printed book les●● than before . Let the Borough of Southwark , with the adjacent parts , inform thee , whether the Common-wealth gained not more by that his impolyment then the Church lost . If the Docto● , to ●onfer with schismaticks , and refractorie persons to the Kings ecclesiasticall laws , and canons of the Church referred to him by the Judge ; if to compose differences between neighbours , and stifle a world of litigious suits in the bi●th : if to take order for the relief of hundreds of poor and diseased persons in a dangerous time of infection , when other commissioners rather provided for their own safetie by flight , then the safetie of others , by the executing of their office , he defalked some time from his sacred studies : peradventure , this present age , rather jealous of , then zealous for the Church , will blame him for it ; but the former would have thanked him for it , as they did Nissene , and Ambrose , and Augustine ▪ and Iewell , whose temporall dignitie and power no way eclipsed their spirituall eminencie , no more then it did the Priests , 2 Chron. 19 , 8. set by Iehosaphat for the judgement and cause of the Lord . Yet thou wilt say , that to discharge the function of a Pastor , and execute the office of a Justice of peace , are incompatible . No more then to teach and to make peace , to preach down and to beat down vice , to wound the hairie scalp of every one that goeth on in his prophanenesse , and drunkennesse , and uncleanesse , and routs , and riots , both with the spirituall and temporall sword , which in former ages were aiding and assisting one to the other , according to Bracton his observation ; gladius gladium juvat : but now hack and h●w one the other . If all peace-makers are blessed , surely as well the religious Iustice of peace as the preacher of peace ; and if both concur in one person , he must needs have a double share in that blessing : but thou art of another mind , thine eye is evill , because the Prince or state are good to the Church , arming her with some temporall power , the more effectually to compasse her spirituall ends , and defend her children from violence and wrong . Thou say'st the Parliament hath done well to clip the wings of the Clergie , that they may flye into ●o temporall place . I will not answer thee , that many former Parliaments have imped them : but for Acts of Parliament , they are not for us to censure , but to obey ; what the Parliament hath done , their Act speaketh : and therefore I will be silent . Yet since that Act , divers of the Clergie great in your books , ( but none other ) have flown into temporall places : one hath flown into an examiners place in Haberdashers-hall ; another into a commissioners place for Scotland , a third into a Gaolers place at Lambeth ; arrige aures Pamphile . So , it seemeth , it matters not much , quid , but quis ; not what the imployment is ▪ but who it is that is imployed : for if he be a malignant , all is trash that he takes ; but if a confiding man , all is fish that comes to his net : yea , that golden table which the Miletian fishers caught , and Apollo adjudged to the wisest man then living . Howsoever , to be in the commission of the peace , without seeking it ▪ and to discharge that trust faithfully , without any abatement or diminution of diligence in his pastorall function was no blemish , but an ornament ; no disgrace , but a dignitie to the Doctor : It gave him more power , it took nothing from his reputation ; it blurred not but blazon'd his armes . Yet thou pickest a quarrell with him for executing justice upon unlicensed scriblers , as before upon unlicensed tiplers : thou feelest the smart of his gentle lash , and put'st finger in the eye , crying and complaining there is a crosse to be erected at Oxford , Ian. 22. to crucifie the Parliament now at Westminster . Say it over again , a crosse erected at Oxford , to crucifie &c. then there are forty seven miles at least between the crosse and the persons to be fastened to it ; a strange thing to erect a crosse at Oxford , to crucifie supposed delinquents at Westminster ; and more strange that an act of pardon and grace , & the holding out of a golden scepter of mercy to all that will take hold of it , should be taken to be the erecting a crosse to crucifie , or a gibbet to execute any : but our late intelligencers , nae intelligendo faciant , ut nihil intelligant , forfeit their wits as well as they have made shipwrack of their consciences ; else thou wouldst never tell us of a gentle lash at the crosse ; for neither were any according to the Roman laws lashed at the crosse , nor was that a gentle lash with which our Redeemer was scourged , for it set him all in a gore blood , and made him such a ruefull spectacle , that Pilate himself , whose conscience was as red as his scarlet robe , yet cryed out in compassion , ecce hom● , behold the man : and as absur'd is thy application of the spunge , for the Doctors was a spunge full of fair water , to wash away some foul aspersions cast upon him by the Brownists ; the other a spunge full of vinegar to suck out & drink , that the Prophesie might be fulfilled literally , when I was a thirst they gave me vinegar to drink : and if all who make use of a spunge in the former kind , are to be tearmed executioners , your noted noters of sermons , and elect Ladies , who cleanse their table-books , especially before your fast sermons ; of which all men now begin to surfeit ▪ must own that odious title . Yea , but though he wrote his own motto , the gentle lash , yet he would fain see the white flag dyed in blood . A lye dyed in grain , for which thy conscience will check thee one day , if thou hast any : for in the very narration of the Doctor , intituled the spunge , which thou here quotest and alludest unto , one of the a●ticles preferred by the s●paratists , to the committee for plundered Ministers against him , was , that he taxed the lecturers in London and the suburbs for being bou●efeus and incendiaries , by in●●igating the people to these civill , or rather uncivill and unnaturall wars , crying out for the cause of God , and quarrell of the Gospell , fight , fight ; kill , kill ; battel , battel ; blood , blood ; nay , so far is the Doctor from wishing that the white fl●g should be dyed in blood , that he desireth from his heart , that there were never a flag or streamer to be seen in the field , nor drum or phife to be heard , nor sword to be drawn , nor pike to be advanced in these kingdoms ; but that it would please the Prince of peace , our only peace-maker , upon the lifting up of millions of hands in publike and private , upon the prayers and tea●s o●Scotland , sighs and groans of England , and last ga●ping breath of Ireland , to turn all our drums into tab●e●s , and phifes into Recorders , and swords into syths , and pole-a●es into mattocks ▪ and streamers into winding sheets , to wrap up all the differences between Prince and people , church and common wealth , together with all the direfull effects thereof , and to bury them all in perpetuall oblivion : dulce est nomen pacis , & res ipsa p●rqu●m salutaris , sweet is the name of peace , and the thing it self most healthfull ; qua non solum homines , sed & agri , & tecta laetar● videntur . The King-fishers , as Plutarch writeth , never breed but in a calm sea ; and S. Iames teacheth us , that the fruits of righteousnesse are sown in peace of them that love peace . On the contrarie , we reade in Plinie's Nat. Hist. l. 9. c. 35. that in the generation of Margarites , or pearle , if it thunder , the work of nature is quite marred , and that which would have been an orient gem , becomes a crude moisture : and how many pearles have of late miscarried , since the thunder of warre , both the Universities will tell you with pearls in their eyes . For it is not only true ▪ silent leges inter arma , but musae also , that the laws are suspended in the times of bloodie warres , but the Prophets too , and the Muses also . As Marius was wont to ●ay , where there is cla●hing and clattering of Arms , neither laws of God nor man can be heard ; and where the laws cannot be heard , all out-cryes are heard ▪ and all out-rages are committed : no man hath proprieti● of or in any thing , save losses and wounds ; nor can purchase ought but spoyls , nor build anywhere but upon ruines . O the thundering in the ayre , and plundering on the land ; the suspending and interdicting , not so much of Preachers as Churches ! O the carkasses as well of Cities as men , and Coffins rather of houses then corpses , and rooting up rather of families and countries then of gardens ! These and other dismall effects of warre extort from all those , who have any thing yet to lose , and have not forfeited the libertie of their speech with the libertie of their persons , this unanimous and harmonious Vote , Come blessed peace . Nulla salus bello , pacem te p●scimus omnes . Of all the messengers of Gods vengeance , the sword is the swif●●st ; of all swords the civill is the keenest , especially when it is wh●t with a pretext of Religion . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , gladius anceps , a two-edged sword , cutting on both sides , English men , Protestants , brethren , branches of the same root , subjects to the same Prince , ●ay , members of the same mysticall body . In all other warres the victorie is joyfull on the one side ; but in this , like as in the Cadmean , neither good for the conquerour nor for the conquered : for , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He that conquers , weepeth for the losse of his countrey-men , friends , kinsmen , and allies ; and he that is conquered , is lost . Which side soever gains , the King and the Countrey loseth ● O dismall Ensignes ! O banned Banners ! O stained Colours ! O bloodie Streamers ! O inglorious Armes ! O ignoble Victories ! the monuments whereof are not pillars , or statues set up , or trophies erected , but downfalls and ruines . ●ella geri placuit nullos habitura triumphos ? Heu quantum terrae poterat pelagique parari . Hoc quem civiles hauserunt sanguine dextrae ? A Corollarie . BEcause the good parts of men , like pictures , are best seen at a distance , ( picturae eminus videndae , non comminus ) and our great Prophet telleth us , that a Prophet is not esteemed in his own countrey ; I will here , by way of Corollarie set down the Eulogies of some eminent forraign Divines ▪ concerning him who is sideratus among his own , but desideratus among them : the reason of which difference of judgements is evident to be this ; they look upon him in his printed wor●s and in himself as he is : but these look on him through the foul spectacle of a false relation , and through the deception of their sight deem the dust and filth to be in him the object , whereas it is indeed in their furred glasse : let them rub and cleanse then spectacles , and he will appear such to them , as he doth to those forraigners , whose testimonies here follow in their own language . SECT. XVII . Testimonies of forraign Divines . Amplissimo praesuli Johanni Kingo , Petrus Molinaeus S. P. D. QUantum recreatus sum ( praesul ampl●ss . ) consuetudine & amiciti● D. Featlei , tantum ojus abitum graviter molestèque tuli ; est enim vir perpaucorum hominum , & quem cum penitus inspex●ri● non possis non amare vehementor . Non vulgaris est in homine doctrina , ingenium comptum & in numerato , tum morum integritas , & pietas condita est mir● suavitate . Quem quia Monachi & Sacrificul● vestrates qui hic sunt senserunt gravem adversarium , non dubito quin ejus discessu laetentur summopere . Solent enim Anglos generosos Lutetiae agentes excipere insidiis , & quasi septos indagine in fraude● inducere . Cum quibus Featleius non semel congressus opima spolia retulit , & infirmos confirmavit in fide , deditque experimentum , quantum intersit vestratis ecclesiae habere hic ministrum Anglum , qui se tam perniciosis ingeniis tam fortiter opponat . A talis viri complexibus avelli , quam mihi grave fuerit facile aestimabit , qui sciat quanta hic sit paucita● ejusmodi virorium . Sed quia vocatur ad majora , & apud vos inventurus est majorem segetem quā metat , aequum est privatam meam voluptatem posthabere amici commodis , & ecclesiae utilitati : nolui tamen , ut discederet absque literis , quae testentur quanti faciam ( vir magne ) pietatem tuam , & doctrinam singularem : quae te gubernaculis tantae ecclesiae admovit ; quam quia pascit feliciter , summaque fide , & diligentiâ , ut Christi servum deceat ; optamus ut Deus te servet incolumem , & tuos labores suo faevore prosequatur . Vale . Lutetia prid. cal . Junii , 1613. A haut & puissant Seigneur , Messire PHILIPPE HERBERT , Conte de Pembroke & Montgomery , Baron HERBERT de Cardiffe , Baron de Parre & Rosse , en Kendall , Fitz-Hugh Marmion & S. Quintin ; Baron HERBERT de Shurland ; Grande Chamberlaine du Roy de la Grande Bretagne , &c. I En'ose passer outre de peur de perdre mes paroles , car scachant que l' Autheur s' est rendu fameux en France , par ses doctes disputes avec plusieurs Docteurs de l'Eglise Romaine ; & en ce pais par ses predications , & par plusieurs beaux livres qu'il à mis sous la presse , i'estime que mes loüanges n'adjousteroint , non plus à sa reputation qu'un verre d'eau à l'ocean . Ie diray seulement qu'en son Ancilla pietatis , dedie à cette noble , illustre & vertueuse princesse la Duchesse de Buckingham belle mere du Baron de Shurland vostre fils aine , qui en espousant Madame Marie de Villiers , heritiere des beautez de sa mere , & des vertus de son pere , à alliè deux maisons qui ne cedent à aucune autre en noblesse , antiquitè , grandeurs , richesses & vertu , il s'est rendu tout admirable , pourtant au dedans de ses discours le suc & la moële , & au dehors la douceur & la grace ; qu'il est tout verdoyant en fueilles , plaisant en fleurs , & abundant en fruits : Utque viret semper laurus , nec fronde caducâ Carpitur , aeternum sic habet ille decus . Ad Lectorem . COmme l'autheur de ces prieres est un homme docte & devot , il à si bien conjoinct la devotion & la doctrine , qu'un coeur glace peut estre rechauffé , & un entendement offusqué peut estre illuminé , s'il jette les yeux sur ce livre , & le lit avec attention ; car toutes ces prieres sont autant de Sermons , qui luy preschent journellement la pratique de quelque vertu , & luy exposent quant & quant les mysteres de Religion . Qu'est il besoin d'en dire tant ? Li ' les mon cher Lecteur , & tu diras , que comme le Soleil ne demande point tant nos loüanges que nos yeux , ( car qui le peut voir sans le loüer ) ainsi ce livre ne peut estre leu plustost que loüe . Salutem à salutis authore . REverendiss . & clarissime domine Doctor Featleie ; miraberis , sat s●●o , literarum mearum conspectu ; ac sanè tenuitatis meae mo●estiaeque fuisset , iis potius supersedere , quam sanctas viri tanti occupationes interturbando in publica commoda peccare . Verum ea est nobilissimi Equitis , D. Flemingi , serenissimi regis vestri apud nos Helvetios Oratoris apud me ▪ authoritas , ut potius fama , quàm in obedientiae periculum subire maluerim . Ejus jussu suasuque non modò dignitatis tuae amicitiam praesentibus ambire , sed Pietatis quoque Ancillam Germanica civitate donare ausus fui . Si absque offensione tua id abs me factum intellexero , digito coelum attingam . Mirantur nostri homines devotionis aculeos , quos precationes tuae , in cordibus fidelium exerunt , & post se relinquunt . Mentiar , si iis quicquam legerim simile , Perge ( vir clarissime ) hujusmodi scriptis seculum hoc beare ; haec itur ad astra . Quid verò in Polemicis quoque valeas , Magnum Ecclesiae Romanae Sacrilegium , tuaeque cum Pontificii● habitae disputationes indicant . Si per humanitatem tuam alios quoque genii & ingenii tui foetus exosculari licuerit , beatum me praedicabo . Fatentur nostri transmarini ▪ se mihi ob translationem Perkinsii , Willets , Downami , Squirii , aliorumque scriptorum Anglicanorum , plurimum debere : sed longè plus propter translationem precum tuatum ▪ Versor ego jam in Apocalypseos explicatione . Antequam verò lucubrationes meas judicio doctorum ventilandas exponam , eas prius , cum uno vel altero Anglorum , qui postremi hoc profundum marc transiverunt conferre lubet . Bene mereberis , vir praestantissime , si me eorum participem reddideris , gratitudinem aliam non polliceor quàm quae à mea tenuitate , & amore gentis Anglicanae fluere potest : vale pancraticè vir excellentissime , & salve ; Datam die Paschatis , Anno 1641. Ab eo , qui te fert in oculis , Wolfgango Meyero , S. Th. D. & ecclesiae Cathedralis , quae est Basileae concionatore . Viro reverendo ac clarissimo Domino Francisco Taylero Ecclesiae Claphamensis Rectori vigilantissimo . NE omittas clarissimi Doctoris Featleii opera , quae à doctissimo viro Domino Spanhemio , Professore Genevensi , prae aliis laudantur . Datum Basileae , Martii 13. 1640. Joannes Schaevarenus . Idem in literis dat . Basileae 4. Septemb. 1641. Doctor Featleius quoad acumen , & singularem in meditationibus suis profunditatem , videtur certè vel celebratissimis omnium aevorum hoc in genere scriptoribus palmam disputare . Quod si quae alia ejus extent praeter Clavem Mysticam , & Ancillam Pietatis , me quaeso fac rescire . Viro venerando , Domino Francisco Tayler● , verbi divini praeconi fidelissimo . UT unicum addam , quaeso , proximis significa an Doctor Featleius adhuc sit in vivis , anque volumen suum meditationum publicarum nondum praelo submiserit : de cujus praestantia nullus dubito , est enim mihi ad manum ipsius Ancilla Pietatis , quaem dominus Oliverius propriae manu dono dedit , & dominus Wolfgangus Meyerus in lingua● nostram vertit v●rnaculam : Sic ipse coram testatus est . Datum Brugis , Decemb. 10. 1641. Tuus ex asse , & besse , Iohannes Henricus Homalin , indignus Christi servus . To the right reverend father in God , IOHN KING , Lord Bishop of London , Peter Moulin wisheth , &c. THe greater content and delight I received in the friendship and society of Dr. Featley , the greater cut it was to me to part with him ; for he is such a man , as you shall meet with but few ; and whom , when you know throughly ▪ you cannot but love entirely . He is a man of choyce learning , of a nimble and ready wit , of an honest and religious disposition , seasoned with marvelous sweetnesse : at whose departure , your English Priests and Jesuits , because they found him a sore adversary , no doubt did greatly rejoyce : for their manner is to hancker about Paris , and to lye in wait for English Gentlemen that travail thither , that they may catch them in their nets , and engage them in the Romish quarrell ▪ with these Doctor Featley often encountred , and striving with them , carryed away the prize ▪ and confirmed those that were weak in the faith ; and gave proof how much it concerned your Church to have here an able English Minister to make strong opposition against such pestilent wits . To be deprived of the company of such a man , & to be pluckt out of his bosome , how grievous a thing it was to me , any man may judge , who knows the scarcitie of such men h●re : but because he is called to an higher place , and shall reap a more plentifull harvest with you , it is fit for me for the publike good and profit of the Church , to forgoe my private interest . Salvation in the Author of Salvation . REverend and most worthy Doctor Featley , I know well you wil wonder at the sight of my letters ; and indeed it had stood better with my meanenesse & modesty to have spared them rather , then by interrupting the sacred imployments of so great a man ▪ to offend against the publike good : but such is the authority of that noble Knight , Sir Oliver Flemming , his excellent Majesties Ambassador Lieger with us Helvetians , that , I had rather hazard my reputation , then incur the danger of disobedience . At his command and intreaty I have taken the boldnesse not only to renew our acquaintance in these my letters ▪ but to translate your Hand-maid to Devotion into the Dutch language : if I may understand that you take no offence at it , I shall think my self very happy : our countreymen very much wonder at the sparkles of devotion , which your prayers doe first kindle in the hearts of the faithfull ; and then leave the flame behind them : let no man believe me if ever I read any thing like them : go on most worthy Sir , to make this age happy with such kind of writing ; this is the high way to Heaven : besides what your abilities are in controversies , the Grand Sacriledge of the Romish Church ▪ and your disputations with the Papists do sufficiently demonstrate ; if out of your courtesie I may embrace other fruits of your learning and judgement , I shall acknowlege it as a speciall favour : our countreymen beyond the seas confesse they are much indebted to me for translating the works of Perkins , Willet , Downham , Squire , and other english writers , but far more for the translation of your Devotions . I am now imployed in expounding the Apocalyps : but before I doe expose my labours to be examined here of the learned , I mean to communicate them to one or other of the English , who last crost the seas : worthy Sir , you shall doe me a great benefit , if you shall make me partaker of them ; I promise no other thanks then ▪ what can proceed from my slender abililities , and the love of the English nation . Farewell most excellent Sir , From him who hath his eyes ever upon you , Wolfgangus Meyer , S. Th. Doct. and Preacher at the Cathedrall Church which is in Basile . To the Reverend and Worthy Mr. FRAN. TAYLER , the watchfull Pastor of the Church of Clapham . FOrget not to send the works of worthy Doctor Featley , which above other are commended by that most learned man Spa●hemius , Professor of Geneva . Dated at Basile , March 13. 1641. Iohn Schevaren . The same man in his letters dated at Basile , 4. Sept. 1641. Doctor Featley , for his a●utenesse and singular depth in his meditations , doth seem to put hard for the victory with the most famous writers of all ages in this kind : but if there be any other works of his extant , beside his Mysticall Key , and his Hand-maid to devotion , pray certifie me thereof . To the Worshipfull M. FRANCIS TAYLER , a most faithfull Preacher of the Word of God . THat I may adde but one thing : in the next letters certifie me whether D. Featley be yet alive , and whether he hath not yet printed his volume of publike meditations ; of the excellency wherof I make no doubt : for I have here present at hand his Hand-maid to devotion , which Sir Oliver Flemming gave me with his own hand , and M. Wolfgangus Meyer hath translated into our mother tongue , so he himself professed before me . Bruges , Dec. 10. 1641. Yours to the utmost of my estate and power Iohan. Hen. Homalin , the unworthy servant of Christ . Harlenae , Aprill 11 1644. Charissimo suo Bullo . S. P. D. VAlde me perculit qui hic rumor percrebuit de arcta domini Featlei custodiâ . Siccine tractari insignem veritatis pugilem de religione reformata optimè meritum ? Idque ab iis , qui reformandae ecclesiae palmam aliis praeripere omnibus satagunt ? Neutiquam tamen hoc mirum aut insolens discipulo videri debet , cum sciat ipsius magistrum a gente sua & magnis in Israele Rabbinis duriora passum . Tuus ex animo , Iohan. Stablesius generos . Ger. From Harlew , to his very loving friend Master Bull , health and happinesse . I Am sorry to hear of the close Imprisonment of that worthy Dr. Featley ; what ? He who is ▪ and ever hath been so stout a Champion for religion , to be so used by the reformers thereof ? But let his own Nation , & not the disciple think it strange , when his Master suffered so much crueltie from the great Rabbins of Israel . Yours from my heart , Ioh. Stables Gent. Aprill 11. 1644. These testimonies of forraign Divines I had thought to suppresse , because the rehearsing them cannot but wound the modestie of the party , & may peradventure whet the venomous tooth of envie against him : yet these comming to my hands , and considering in what condition the partie now is , I held it a dutie of Christian charitie and equitie , to impart them to the indifferent reader for the vindicating his person and adding some light to his reputation now labouring in the eclipse . SECT. XVIII . The sum of D. F. his apologie , reduced into two unanswerable Dilemma's . BEfore I put forth the horns of the Dilemma's , I will lay down certain Lemma's , or assertions of undeniable veritie . First , after D. F. had delivered his mind concerning the Scottish Covenant , ( which he thought he might doe safely in a free Assemblie ) and many days before he wrote any Letter to the Primate of Armagh , it was spoken openly at Westminster , that the Doctor should be voted out of the Assemblie , as L.M. and M. H. disclosed to D. F. Secondly , that D. F. sent not to A. Warner to conveigh a Letter of his to the Primate of Armagh , but A. Warner was sent to the Doctor , who , by probable and plausible suggestions , drew this Letter unsealed from the Doctor , which he no sooner received , but he shewed the close Committee . Thirdly , that when the Doctor wrote this Letter to Armagh , the Bishop was an elect Member of the Assemblie by the house of Commons , and both he and Doctor Pr●d●aux ▪ and Doctor Ward , and Doctor Brounerigg , and Doctor Oldisworth and Doctor Harris , and others well affected to the Discipline and Liturgie of the Church of England , were daily expected at the Synod , and some of them excused their necessarie absence ▪ for a time from the Assemblie , by Letters to the Prolocu●or , whereof one was presented by Doctor Featley himself , and Doctor Gouge . Fourthly , that when the Doctor wrote his Letter to the Primate of Armagh , there was no declaration or ordinance of either of the houses of Parliament , forbidding correspondencie by Letters to Oxford , without leave of the houses , or warrant from the Lord Generall ; for the Doctors Letter was written about the middle of September , 1643. and the ordinance prohibiting any under pain of Sequestration , to hold intelligence with Oxford , bears date Octob. 22. 1643. a full moneth after ; so that the writing of the fore-named Letter , at that time , was not so much as malum quia prohibitum ; neither could the Doctor be censured for it as a crime , because , as the Apostle teacheth us , where there is no law , there is no transgression . 5. Fifthly , that there was never any thing objected against the Doctor since the ●●tting of the Parliament , or the Assemblie , save the seven Articles prefer'd against him by the Brownists , of which he was cleared , acquitted , and discharged in a full house after a long debate , Iuly 13. and his Letter to the Primate of Ireland , which was written before the ordinance of Parliament made it criminall to write any letters to Oxford without speciall leave . Now Civicus , call to thee Britanicus , and Scoticus , and Coelicus ; together with Patriark W. and Independent N. and set all your wits upon the renters , to render some colourable answer to these two insoluble dilemma's . First , either the vote of the house of Commons is an undoubted oracle of truth and justice , and a concludent and definitive sentence in poynt of law , or not . If it be so , then is D. F. cleare from all aspersions cast upon him . For in a full house , Iuly 12. he was acquitted of all the articles objected against him , as appeareth in the record under the hand of H. Elsing , exemplified in the vindication of D. F. p. 21. If it be not so , but as some heretofore have conceived , only as the inquest of the Grand Jurie , and a preparatorie to the full information of the cause upon oath , and finally sentencing it in the house of Peers ; then the vote passed against the Doctor in the house of Commons alone , without any farther proceeding in the house of Lords , is of no force or validitie in law , and consequently D. F. is still Rector both of Lambeth and Acton , and M. W. and M. N. are no better then intruders and usurpers of another mans ●ight and possession . If the Allegations brought by the Brownists against the Doctor were true , how came he to be acquitted Iuly 12 ? if they were false , how came he to condemned by the vote of the same house Sept. 29 ? And why were those articles from which he was cleared , commanded to be read in Lambeth Church , and made the ground of the sentence of sequestration against him , as if he had been guiltie of them ? Secondly , either-the unsealed letter , written to the Primate of Ireland , contained in it some disclosing of secrets of state ▪ or imputations upon the Parliament , or some other criminall matter liable to just censure , or not . If the former , 1. Why was the originall Letter sent by order of the close Committee to Oxford ▪ If it gave any intelligence , they who sent it were the intelligencers , not the Doctor : his letter intercepted at London could tell no ●ales at Oxford . 2. Why was not the originall under the Doctors owne hand shewed him to convince him ? Or at least an authenticall copi● , attested by the hand of a notarie or some sworn witnesse , proving the accord thereof with the originall ? 3. Why were not the pretended offensive particulars put to the Doctor , when he was convented before the Committee , and his punctuall answer required thereunto ? 4. Why was not the messenger or some other witnesse produced , to prove that the pretended offensive particulars were in the letter signed with the Doctors own hand ? 5. Why all this while is the letter suppressed , and not published to this day to cleare the justice of the proceedings against the Doctor ? If it were a legall evidence against him , as it is urged in the sentence ; why could the Doctor by no means gain a copie of it ▪ that he might interpret his own meaning , and that his answer as well as the objections against him might be upon record ? Lastly , why was no cause expressed in the Warrant , for committing him to Prison ? If the latter , i. e. if the letter be so far from containing in it any matter subject to exception that it rather deserved approbation , as expressing much loyaltie to his Majestie , zeal of the true orthodox religion , and a reverend regard and respect to the Assemblie of Divines , with a desire to continue still among them with his Majesties leave . 1. Why then is this letter made the only ground of all the proceedings against the Doctor ? 2. Why for writing this letter unsealed , not to a stranger , but to a member of the Assemblie , was he voted out of both his Benefices , all his estate both personall and reall sequestred , his ●ooks ( in which lay his chiefest treasure ) taken from him , his familie turned out of house and home , his servants and friends examined upon oath , concerning any plate , money , rents , or arrerages , bills or bonds belonging to him , and all that could be found seized upon ? 3. Why is he suspended from the exercise of his Ecclesiasticall function ? 4. Why hath he been so long detained in prison , and there put to a great charge without any allowance at all out of his sequestred estate worth above 400 pound per annum ? 5. Why is such a severe hand kept over him , that in the space of eight moneths and more , he can by no means obtain a most humble and conscionable petition to be rendered in his behalf to the house ? Thou , whosoever readest these things , and hast with Philip of Macedon , reserved one eare for the defendant , consider of all things impartially : & si quam opinionem animo conceperis ▪ si eam ratio conv●llit , si ratio labefactabit , si verita● extorquebit , ne repugnes ; ●amque animo aut libenti aut aequo remittas . Est eni●● haec norma & forma judiciorum aequorum , ut culpa sine invidiâ plectatur , & invidia sine culpâ ponatur : whatsoever prejudicate opinion thou mayst have taken of the Doctor , if reason convince it , if reason overthrow it , if truth it self pluck it from thee , give over thy hold : for this is the rule and pattern of all righteous judgements , that guilt be censured without envie or spleen , and envie and spleen without guilt be abandoned . Post-script to the Reader . COurteous Reader , I know thou expectest that here the Doctors whole letter should be added . But for the avoyding of ta●toligies , because all the substantiall contents , so far as in the Diurnall● and Mecurie they have been heretofore objected to the Doctor , they are in in the Gentle Lash , and in this Treatise related in severall sections and fully answered ; I shall intreat thee to be contented with the remainder thereof , faithfully transcribed out of the originall sent to the Primate of Ireland . Doctor Featley having written a letter to the Lord Arch-bishop of Armagh , Mercurius Aulicus 41. week , 1643. to give his Grace an account of his demeanour in the businesse of the Scottish Covenant , was committed Prisoner to the Lord Peters house , both his Livings given away to others , and his Books bestowed upon that old instrument of sedition , White of Dorchester . But it was the Doctors reasons against their Covenant , which raised all this stirre , which ( the originall Letter being now in my hands ) I shall here impart , and the pretended Houses who got a copie of it , can testifie it to be true . First the Doctor excepted against those words [ Wee will endeavour the true Reformed Protestants Religion in the Church of Scotland , in Doctrine , Discipline , Worship , and Government , according to the Word of God . ] These words ( said the Doctor ) imply that the Worship , Discipline , and Government of the Church of Scotland , is according to the Word of God , which ( said he ) is more then I dare subscribe , much lesse confirme by an Oath . For first , I am not perswaded that any platforme of Government in each particular circumstance is jure divino . 2. Admit some were , yet I doubt whether the Scots Presbytery be that . 3. Although somewhat may seeme to be urged out of Scripture for the Scots Government ▪ with some shew of probabilitie , yet far from such evidence as may convince a mans conscience , to sweare it is agreeable to Gods Word . Next the Doctor excepted against that passage [ I shal endeavour the extirpation of Prelacy in the Church of England , &c. ] I ( saith he ) dare not 〈◊〉 that : First , in regard that I beleeve Episcopacie is an Apostolicall Institution . 2. That the Church never so flourished , as within 500 years after Christ , when it was governed by Bishops . 3. That our English Episcopacy is justified by the prime Divines of the Reformed Churches beyond the Seas . 4. that our English Bishops now & ever since the Reformation ▪ have disclaimed all Papall dependency . 5. That the foure Generall Councels ( confirmed in England by Act of Parliament , 1 Eliza. ) assert Episcopacy . And 6. ( which all men had need consider ) the Ministers of the Church of England , ordained according to a forme ( confirmed by Act of Parliament ) at their Ordination take an Oath that they will reverently obey their Ordinary , and other chiefe Minister of the Church and them to whom the Government and charge is committed over them . This Oath I and all Clergy-men have taken ; and if we shall sweare the extirpation of Prelacy , we shall sweare to for sweare our selves . Lastly , he excepted against that passage [ I will defend the Rights and Priviledges of Parliament , and defend His Majesties Person and Authority , in defence of the true Religion and Liberties of the Kingdome . ] Here ( said he ) the Members are put before the Head ; the Parliaments Priviledges before the Kings Prerogative , and the restraint of defending the King , only in such & such cases 〈◊〉 to imply something , which I fear may be drawne to ●ll consequence . FINIS . Notes, typically marginal, from the original text Notes for div A41016e-420 Esay 51.19 . Acts 28.4 . 11.36 . Herman leomel Spong . ex lit. urb . 8. catenae marty●um sunt monilia religionis . Humphredus in vita Iuelli nebula est , transib●t . P●●s . sat . 1. Eras. adag. Andabatarum ritu . Liv. dec . Foedior in orbe trucidatio , cum turba foeminarum puerorum ▪ que in succensum ignem se Conjicerent : rivique sanguinis flammam orientem restinguerent . Notes for div A41016e-2500 Diego Tornis edit. Venet. 1604. Barcaeus , vester Diabolo venit obviam petiitque ut cathedram ejus occuparet , quia erit dignior . Psal. 1. Prov. 26.5 . Alderm. P. Vell. Paters ▪ l. 2. Divin Instit. l. ult. Scalig. contra Lyid . In locis nitidissimis olidum ponit . * The one was hanged on a Gallowes fifty cubits high , the other in a Cage on the highest Tower in Munster ▪ Civicus , Scoticus , C●elicus . Merc. Brit. pag. 47. Annal. Tacit. lib. 12. Agrippina Statilium Taurum hortis ejus inhians pervertit . Iustin. lib. 1. Persae festum celebrant ob necem Magorum , dictum , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Armiger Warner . 1643. (a) M W●ite of Dorchest . (b) M. Nye (c) M. Ben , (d) M Cooke . (e) Andrew Ke●win . Brit. p. 45. Ans. The name of a Mood in the third Figure , and also of a Prison . Ovid . M●tam . l. 1. terras Astraea reliquit . See the gentle Lash , p. 5. Brit. pag. 67. Ans. Apol. Eccl. Ang. p. 2. c. 1. divis . 1. Vid. Vossium de 36 Symbolis . The second Speech , to the eighth Article . Act 14 Trin ▪ In ep. ad Polon ▪ Iohn 5.26 . Hom. de temp. 88. The definition of justification . The second Speech , to the eleventh Article . Calvin . praefat. Institut . Cypri . de ce●t . Dom. Piscator and Tilenus . Obj. Sol 1 ▪ Obj. Sol. 2. Sol. 3. Sol. 4. Sol. 5. The third Speech , to the eleventh Article . The fourth speech to the eleventh Article . Obj. 1. Obj. 2. Obj. 3. Sol. Obj. 4. Sol. Obj. 5. Sol. The fifth speech to the eleventh Article . Arg. 1. Resp. Replic. Arg. 2. Advers. Resp. Replicatio . Arg. 3. Resp. Advers. Replic. In Rom. 5. assumpt. . But the ●●ghteousnesse of Christ , as he was a sacrifice for sin , was to be unspotted wholly and without sin . Hebr. Ergo , as he was a sacrifice for sin , his holinesse was imputed unto us . Arg. 4. Advers. Sol. Replicatio . The VOTE . Eccl. 7.29 . 1 Pet. 2.25 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Act. 1.20 . * Ambros com . in Ephes. c. 4. v. 10. Apostoli sunt Episcopi Ierom. ad Marcel . apud nos Apostolorum locum tenent Episcopi . Cyp. ep. l. 3. Apostolos id est Episcopos , & praepositos Dominus elegit . August . in Ps. 45. loco patrum erunt filii , ●d est , Apostolorum Episcopi . Et ibid. dilatatum est Evangelium in omnibus finibus mundi ; in quibus ▪ principes ecclesia id est , Episcopi sunt constituti . * Aug. ep. 162 & comment in Apoc. hom 2. Ambrose 1 1 Cor. 11.16 . ●●cumeniu● , Areth●s , Marlorat . Pareus , in Apoc. c 1.2 . Policarp . Episcopus Smyrnae , Onesimus Ephesi Antipa● Pergami , &c. * Edi● Teclae it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy wife which demonstrateth that the A●gell there signifieth one singular man of authority in the Church , and not the whole clergy of that place , Ep ad Episc. Winton . * Concil. Nice . can. 5. conc. Antioch can 6. Conc. Sard. can. 14. conc Chal. act . 15. c. 29. ●gnatius in ep. ad Philad. Irenaeus l. ● . c. 3. Tertul. l. de baptismo Euse. l. ● . c. 40. Ierom ep ad Nep●t . Optatus l. 1. cont. Parmen. Amb. in Eph. cap. 4. Basil. Eph. 70. Epiphanius haeres . 75. p. 295. Aug ad quod vult D●u● A●riam ab AErio quodam sunt nominati , qui cum esse● presbyter , dolu●sse fertur quod Episcop●● non potuit ordinari , di●●bat presbyterum ab Ep●scopo nulla ●is●r●ntia debere disce●n● . Hieron. in Tit. Con. 1. art . 15. c. 29 Episcopum in presbyteri gradum reducere est sacrilegium . Anatolius constant . Episcop . dixit , i●qui dicuntu● ab Episcopal● dignitat● ad presbyteri ordinem descendi●●e , si 〈…〉 causis condemnanturnec presbyteri honore digni sunt . See Art. 36. & ● . de consecrat . It is evident to all men reading holy Scriptures & ancient authors , that from the Apostles time there have bin these three orders in the Church of Christ , and that a Bishop ought to correct and punish such as are unquiet , ●riminous and disobedient within his diocesse , according to such authoritie as he hath by the word of God . * Vide record . in Exchequer . I wil preserve and maintain to you & the Churches cōmitted to your charges all Canonicall priviledges , and I will be your protector and defender to my power , by the assistance of God , as every good King in his kingdome in right ought to defend the Bishops and Churches under their government &c. Then laying his hand on the book on the communion table , he sayth , the things which I have before promised , I shall perform and keep , so help me God , and by the contents of this book ▪ * Cic. Tusc. quaest. * Pro Mur. tolle no●en Catonis . * Statut. Ed. 3. ann. 25. The Church of England was founded in the state of prelacie , &c. for we owe to it our best laws made in the Saxon times , and Charta magna it self : The union of the two Roses , Yo●k , and Lancaster , the marriage with Scotland ; and above all , the plantation & reformation of true religion . See Vindication of Episcopacie ▪ page 23 , 24. See also the statute book of 16. Rich. 2. where the Commons ●hew , that the Prelates were much profitable and necessarie to their Soveraign Lord the K. and the realm &c. * Ierome advers. Luc. c. 4. Ecclesiae salu● à summi sacerdot● dignitate pendet , cui si non ●xors quaedam , & ab omnibus em●nens detur protestas , tot in ecclesia efficientur schismata , quot sacerdotes . Cypr. ep. 3. non aliunde haereses abortae sunt , aut nata schismata , quam inde quod sacerdoti Dei non obtemperatur ; nec unus in ecclesia ad tempus sacerdos , & ad tempus judex● vice Christi cogitatur . * Athanas. apol. 2. Colithus quidam presbyter in ecclesia Alexandrina alios presbyteros ordinare praesumpserat ; sed rescissa fuit ejus ordinatio , & omnes ab eo constituti presbyteri in laic●rum ordinem redacti . See Epiph. haer. 75. The order of Bishops begets Fathers in the Church : but the order of Presbyters sonnes in baptisme , but no Fathers or Doctors . See also ● . Abbot ▪ in his 〈◊〉 of the visibilitie of the Church , and in his answer to Hill. * Apol. confess . Augustan . c. de numero & usu sacrament . ●os saepe pro●estati sumus summa cum voluntate conservare p●litiam eccl●siasticam , & g●adus in ecclesia factos etiam summa authoritate : scimus enim utili consilio ecclesiacticam disciplina hanc modo quo vet●res eam d●scribunt constitutam . Luther . tom. 2. p. 320. Nemo contra statū episcoporum & veros episcopos , vel bonos pastores dictum putet , quicquid contra hos tyrannos dicitur . * Gerard . de ministerio eccles. Nemo nostrum dicit nihil interesse inter episcopum , & presbyterum ; sed agnoscimus distinctionem graduum propter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ecclesiae , ut concordia conservetur . * Calv. de necess . reform . ecclesiae . Talem nobis hierarchiam s● exbibeant , in qua sic emin●a●t episcopi , ut Ch●isto subeste non recusent , ut ab illo tanquam unico capite pendeant & ad ipsum referantur , in qua sic inter se fraternam societa●em colant , ut non alio modo quam ejus veritate si●t colligati ; tum vero nullo non anathemate dignos fateo● , si qui erunt , qui non ●am ●everenter , summaque obedientia observent . * Beza , de grad. minist. evang. c. 18. Sess. 3. Quod si nunc ecclesiae instau●atae Anglicanae suorum Episcoporum & Archiepisc●porum authoritate suffultae perstant , quemadmodum hoc illis nostra memoria contigit , ut eju● ordinis homines non ●antum insignes Dei Martyres , sed etiam praestantissimos Doctores & Pastores habuerit , &c. Brit. p. 67. Ans. M. Nye . Brit. p. 68. Ans. See the testimonies of Dr. Moulin , and other forraign divines in the Coroll●●ie . The handmaid to devotio● . The Author of the book , intituled ; A safeguard from Ship wrak A●●s forbiddeth not all usurie , but biting usurie in his Cases of Consciences . Plutarch Apopl● . Brit. p. 68. Answ. Turtul . praescript . * Cook at the Bridge foot . Cic. pro Sylla . Isocr ad Daem●nicum . Hesiod . l. 1 . ●p . & dies . Adag. Homerica nube tectus . Ve●itas tempo●is filia . A Book so intituled . Ans. Mat. 5. ● . See the statu● . 16. Rich. 2. and the 25 of Edw. 3. See Sphyni● Philosophica . Ps●l . 69 . 2● . Basil. ●p . 62. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Guillaume Herbert in the Epistle dedicatorie , prefixed to his translation of Doct. Featley's Handmaid of devotion into French . Wolsgangus Meyer in his Epistle dedicatorie before his Dutch translation . The Grand Sacriledge , printed Lond. 1630. In the Vote Sept. 29. against the Dr. ( all the other articles are waved ) see the record supr. Cic. pro Cl●●as . 
A70321	----	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other. Hammond, Henry, 1605-1660. 1646 Approx. 323 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A70321 Wing H614B ESTC R2266 12412051 ocm 12412051 61555 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70321) Transcribed from: (Early English Books Online ; image set 61555) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:3, 892:2 or 1702:2) A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other. Hammond, Henry, 1605-1660. Charles I, King of England, 1600-1649. England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer. The third edition. [12], 106 p. Printed by Henry Hall ..., Oxford [Oxfordshire] : 1646. Attributed to Henry Hammond. cf. NUC pre-1956. Caption title: By the King, a proclamation commanding the use of the Booke of common-prayer ... p. [3]-[6] This item is incorrectly identified in the reel guides at reels 741:3 and 892:2 as Wing H614. Reproduction of originals in Union Theological Seminary Library, New York and Huntington Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Westminster Assembly (1643-1652). -- Directory for the publique worship of God. Church of England. -- Book of common prayer. Church of England -- Liturgy -- Controversial literature. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A VIEW OF THE NEW DIRECTORIE , AND A VINDICATION OF THE ANCIENT LITURGIE OF THE Church of England . In Answer to the Reasons pretended in the Ordinance and Preface , for the abolishing the one , and establishing the other . The Third Edition . OXFORD , Printed by HENRY HALL , Printer to the UNIVERSITY . 1646. BY THE KING . A Proclamation Commanding the use of the Booke of Common-Prayer according to Law , notwithstanding the pretended Ordinances for the New Directory . WHereas by a Printed Paper , dated the third of Ianuary last past , intituled , An Ordinance of Parliam●●t for taking away the Book of Common-Prayer , and for establishing and putting in execution of the Directory for the publique worship of God ; It is said to be ordained among other things , That the Book of Common-Prayer should not remain , or be from thenceforth used in any Church , Chappell or place of publique Worship within the Kingdome of England or Dominion of Wales ; And that the Directory for publique Worship in that printed Paper set forth , should be from thenceforth used , pursued , and observed in all exercises of publique Worship of God in every Congregation , Church , Chappell , and place of publique Worship . And by another printed Paper , dated the 23. day of August last past , intituled , All Ordinance of the Lords and Commons assembled in Parliament , for the more effectuall putting in execution the Directory for publique Worship , &c. particular directions are set down for the dispersing , publishing , and use of the said Directory , in all parishes , Chappelries , and Donatives , and for the calling in and suppressing of all Books of Common-Prayer , under severall forfeitures and penalties to be levyed and imposed upon conviction before Iustices of Assize , or of Over and Terminer , and of the Peace , as by the said two printed Papers may appeare . And taking into Our consideration , that the Book of Common Prayer , which is endeavoured thus to be abolished , was compiled in the times of Reformation , by the most learned and pious men of that Age , and defended and confirmed with the Martyrdome of many ; and was first established by Act of Parliament in the time of King Edward the sixth , and never repealed or laid aside , save only in that short time of Queen Maries Reign , upon the returne of Popery and superstition ; and in the first yeare of Queen Elizabeth , it was again revived and established by Act of Parliament , and the repeale of it then declared by the whole Parliament , to have béen to the great decay of the due honour of God , and discomfort to the Professors of the truth of Christs Religion : and ever since it hath béen used and observed for above fourescore yeares together , in the best times of peace and plenty that ever this Kingdome enjoyed ; and that it conteines in it an excellent Forme of Worship and Service of God , grounded upon holy Scriptures , and is a singular meanes and helpe to devotion in all Congregation , and that , or some other of the like Forme , simply necessary in those many Congregations , which cannot be otherwise supplyed by learned and able men , and kéeps up an uniformity in the Church of England ; And that the Directory , which is sought to be introduced , is a meanes to open the way , and give the liberty to all ignorant Factious or evill men , to broach their own fancies and conceits , be they never so wicked and erroneous ; and to mis , lead People into sin and Rebellion , and to utter those things , even in that which they make for their Prayer in their Congregations as in Gods presence , which no conscientious man can assent or say Amen to . And be the Minister never so pious and religious , yet it will breake that uniformity which hitherto hath béen held in Gods service , and be a meanes to raise Factions and divisions in the Church ; And those many Congregations in this Kingdome , where able and religious Ministers cannot be maintained , must be left destitute of all helpe or meanes for their publique worship and service of God : And observing likewise , that no reason is given for this alteration , but only inconvenience alleadged in the generall ( and whether pride and avarice be not the ground , whether rebellion and destruction of Monarchy be not the intention of some , and sacriledge and the Churches possessions the aymes and hopes of others , and these new Directories , the meanes to prepare and draw the people in for all , Wée leave to him who searches and knowes the hearts of men , ) And taking into Our further consideration , that this alteration is introduced by colour of Ordinances of Parliament made without and against Our consent , and against an expresse Act of Parliament still in force , and the same Ordinances made as perpetuall binding Lawes , inflicting penalties and punishments , which was never , before these times , so much as pretended to have been the use or power of Ordinances of Parliament , without an expresse Act of Parliament , to which Wée are to be parties . Now lest Our silence should be interpreted by some as a connivance or indifferency in Us , in a matter so highly concerning the Worship and Service of God , the Peace and Unity of the Church and State , and the establish'd Lawes of the Kingdome , Wée have therefore thought fit to publish this Our Proclamation ; And Wée do hereby require and command all and singular Ministers in all Cathedrall and Parish-Churches , and other places of publique Worship , within Our Kingdome of England or Dominion of Wales ; and all other to whom it shall appertaine , that the said Booke of Common-Prayer be kept and used in all Churches , Chappels , and places of publique Worship , according to the said Statute made in that behalfe in the said first yeare of the said late Quéen Elizabeth ; And that the said Directory be in no sort admitted , received , or used , the said pretended Ordinances , or any thing in them conteined to the contrary notwithstanding . And Wee do hereby let them know , that whensoever it shall please God to restore Us to Peace , and the Lawes to their due course ( wherein Wée doubt not of his assistance in his good time ) Wée shall require a strict account and prosecution against the breakers of the said Law , according to the force thereof . And in the meane time , in such places where Wée shall come , and find the Booke of Common-Prayer supprest and laid aside , and the Directory introduced , Wée shall account all those that shall be ayders , actors or contrivers therein , to be persons disaffected to the Religion and Lawes established : and this they must expect , besides that greater losse which they shall sustain by suffering themselves thus to be deprived of the use and comfort of the said Booke . Given at Our Court at Oxford this thirteenth day of November , in the one and twentieth yeare of Our Raigne . 1645. GOD SAUE THE KING . A PREFACE TO THE Ensuing Discou●se . Sect 1 THat the Liturgy of the Church of England , which was at first as it were written in bloud , at the least sealed , and delivered downe to us by the Martyrdom of most of the compilers of it , should ever since be daily solicited , and call'd to the same stage and Theatre , to fill up what was behinde of the sufferings of those Fathers , is no strange or new piece of oeconomy in the Church of God. This proposition I shall take liberty briefly to prove by way of introduction to the ensuing discourse , and shall hope that you will acknowledge it with me , if you but consider these severalls . Sect 2 1. That there is not a surer evidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which to discerne the great excellency of moderation in that booke , and so the apportionatenesse of it , to the end to which it was designed , then the experience of those so contrary fates , which it hath constantly undergone , betwixt the persecutors on both extreame parts , the assertors of the Papacy on the one side , and the Consistory on the other , the one accusing it of Schisme , the other of Complyance , the one of departure from the Church of Rome , the other of remaining with it , like the poore Greeke Church , our fellow Martyr , devoured by the Turke for too much Christian Profession ; and damn'd by the Pope for too little , it being the dictate of naturall Reason in Aristotle , ( whose rules have seldome failed in that kinde since hee observed them ) that , the middle vertue is most infallibly knowne by this , that it is accused by either extreame as guilty of the other extreame : that the true liberality of mind is by this best exemplified , that it is defamed by the prodigall for parsimony , and by the niggard for prodigality , by which ( by the way ) that great blocke of offence , which hath scandalized so many , will be in part removed , and the reproaches so continually heaped upon this booke , will to every discerning Judge of things , passe for as weake an unconcluding argument of guilt in it , as the scarres of a Military man doth of his cowardice , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the every Topicke of rayling Rhetorick , Mal. 5. of the unchristiannesse of the person on whom they are powred out . Sect 3 2. That ever since the reproaches of men have taken confidence to vent themselves against this booke , there hath nothing but aire and vapour been vomited out against it , objections of little force to conclude any thing , but onely the resolute contumacious , either ignorance , or malice of the objectors , which might at large be proved , both by the view of all the charges that former Pamphlets have produced , all gathered together and vindicated by Mr. Hooker , and that no one charge of any crime , either against the whole , or any part of it , which this Directory hath offered ; which as it might in reason , make such an act of malice more strange , so will it to him that compares this matter with other practises of these times , ( whose great engine hath beene the calumniari fortiter the gaining credit by the violence of the cry , when it could not be had by the validity of the proofes , most men being more willing to believe a calumnie , then to examine it ) make it but unreasonable to wonder at it ; It being an experiment of daily observation , that those which have no crime of which they are accusable , are therefore not the lesse , but the more vehemently accused , prosecuted , and dragg'd to execution , that the punishment may prove them guilty , which nothing else could , it being more probable in the judgement of the multitude , ( who especially are considered now adaies , as the instruments to act our great designes ) that a nocent person should plead not guilty , then an innocent bee condemned , which prejudice , as it might bee pardon'd from the charity wherein 't is grounded , that they who are appointed to punish vilenesses , will not be so likely to commit them , so being applyed to usurping judges , ( whose very judging is one crime , and that no way avowable , but by making use of more injustices ) will prove but a piece of Turcisme , which concludes all things honest , that prove successefull , or of the moderne Divinity in the point of Scandall , which makes it a sufficient exception against any indifferent usage , that it is by some excepted against , a competent cause of anger , that men are angry as it though never so without a cause . Sect 4 3. That it hath been constantly the portion , and prerogative of the best things ( as of the best men ) to be under the crosse , to have their good things of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with persecutions , Mar. 10. 30. and so no strange thing that that which is alwaies a dealing with the Crosse , should be sometimes a panting , and gasping under it ; There was never any surer evidence of the cleannesse of a creature amongst the Jewes , then that it was permitted to be sacrificed , the Lamb , and the Turtle emblemes of innocence , and charity , and the other Christian virtues , were daily slaughter'd and devoured , while the Swine , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all the uncleaner creatures were denied that favour , placed under a kind of Anathema , or Excommunication sentence , of such it was not lawfull , no not to eate ; and so it must be expected in the anti-type , that all the heat of the Satanicall impression , all the fire of zeale , the sentence to be sacrificed , and devoted , should fall as now it doth , on this Lambe-like , Dove-like creature , of a making not apt to provoke any man to rage , or quarrell , or any thing , but love of communion , and thankesgiving to God for such an inestimable donative . Sect 5 4. That a Liturgy being found by the experience of all ancient times , as a necessary hedge , and mound to preserve any profession of Religion , and worship of God in a Nationall Church , it was to be expected that the enemy and his instruments , which can call destruction mercy , embroyling of our old Church the founding of a new ( we know who hath told one of the Houses of this Parliament so , that they have laid a foundation of a Church among us , which if it signify any thing , imports that there was no Church in this Kingdome before that Session ) should also think the destroying of all Liturgy , the only way of security to Gods worship , the no-forme being as fitly accommodated to no-Church , as the no-hedge , no-wall to the Common , or desert , the no-inclosure to the no-plantation . Sect 6 5. That the eradication of Episcopacy , first Voted , then Acted , by the Ordination of Presbyters by Presbyters without any Bishop , which begun to be practised in this Kingdome , about the end of the last year , was in any reason to be accounted prooemiall and preparatory to some farther degree of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or disorder , and to be attended by the abolition of the Liturgy in the beginning of this new year , ( Episcopacy and Liturgy being like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among the Aegyptians , this Daughter to attend that Mother , as among the Barbarians when their Prince dyed , some of the noblest were constantly to bear him company out of the World , not to mourn for , but to dye with him . ) A thing that the People of this Kingdome could never have been imagined low or servile enough to bear or endure ( I am sure within few years they that sate at the sterne of action conceived so , and therefore we fain by Declaration , to disavow all such intention of violence ) till by such other assayes and practises and experiments , they were found to be , satis ad servitutem parati , sufficiently prepared for any thing that was servile , almost uncapable of the benefit or reliefe of a Jubilee , like the slave in Exodus , that would not go out free , but required to be bored thorow the eare by his Master , to be a slave for ever . Sect 7 6. That it is one profest act of Gods secret wisedome , to make such tryalls as this , of mens fidelity , and sense , and acknowledgment of his so long indulged favours , to see who will sincerely mourn for the departing of the glory from Israel , whether there be not some that ( with the Captive Trojan Women in Homer , who wept so passionatly at the fall of Patroclus , but made that publike losse the season to powre out their private griefes ) are sensible of those sufferings of the Church only wherein their interests are involved , and more neerly concerned ; whether not some that count the invasion of the Revenues of the Church a Sacriledge , a calamity , and sinne unparallell'd , but think the abolition of the Liturgy unconsiderable , a veniall sin and misery ? whether that wherein Gods glory is joyned with any secular interest of our own , that which makes the separation betwixt Christ and Mammon , may he allowed any expression of our passion or zeale , i. e. in effect ? whether we powre out one drop for Christ in all this deluge of tears , or whether like uncompounded selfe-lovers , whose only centre and principle of motion is our selves , we have passion to no spectacle but what the looking-glasse presents to us , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making God the pretence , and apology , for that kindnesse which is paid and powred out unto another shrine . For of this there is no doubt , that of all the changes of late designed and offered to authority , there is none for which flesh and bloud , passions and interests of men can allow so free a suffrage , so regretlesse a consent , as this of the abolition of the Liturgy , ( The sluggishnesse of unguifted men , the only thing that is affirmed to be concerned in , or to gain by it , is perfectly mistaken as shall anon appear ) and were there not a God in Heaven , the care of whose honour obliged us to endeavour the preservation of it , were not a future growth of Atheisme and Prophanenesse the feared consequent of such abolition , and notorious experience ready to avow the justnesse of this fear , I have reason to be confident that no Advocate would offer Libell , no Disputer put in exception , against this present Directory ; I am privy to my own sense , that I should not , I have rather reason to impute it to my selfe , that the want of any such carnall motive to stir me up to this defence , might be the cause that I so long defer'd to undertake it , and perhaps should have done so longer , if any man else had appear'd in that Argument . And therefore unlesse it be strange for men , when there be so many tempters abroad , to be permitted to temptations , sure Gods yeelding to this act of the importunity of Satan ( who hath desir'd in this new way to explore many ) will not bee strange neither . Sect 8 Lastly , that our so long abuse of this so continued a mercy , our want of diligence , in assembling our selves together ( the too ordinary fault of too many of the best of us ) our generall , scandalous , unexcusable disobedience to the commands of our Church , which requires that service to be used constantly in publike every day , the vanity of prurient tongues and itching ears , which are still thirsting newes and variety , but above all , the want of ardor and fervency in the performance of this prescribed service , the admitting of all secular company ( I mean worldly thoughts ) into its presence , preferring all secular businesse before it , the generall irreverence and indifference in the celebrations , may well be thought to have encouraged Satan to his expetivit , to the preferring his petition to God , and his importunity at length to have provoked God to deliver up our Liturgy to him and his Ministers , to oppose and maligne , to calumniate and defame , and at last to gain the countenance of an Ordinance , to condemne and execute it as at this day . The Lord be mercifull to them that have yeelded to be instrumentall to that great destroyer in this businesse . Sect 9 I have thus far laboured to presse home that part of Saint Peters exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to think the calamity strange which hath befallen this Church in this matter , on no other purpose , but to discharge that duty which we owe to Gods secret providence , of observing the visible works of it , that discerning our selves to be under his afflicting hand , we may , 1. Joyn in the use of all probable means to remove so sad a pressure , by humbling our selves , and reforming those sinnes which have fitted us for this captivity , then 2. that we may compassionate and pardon , and blesse , and pray for those whose hands have been used in the execution of this vengeance and reproach upon the Land : and Lastly , That we may endeavour , if it be possible , to disabuse and rectify those , who are capable , by more light , of safer resolutions ; To which purpose these following animadversions being designed in the bowells of compassion to my infatuated Country-men , and out of a sincere single desire that our sins may have some end or allay , though our miseries have not , ( and therefore framed in such a manner , as I conceived , might prove most usefull , by being most proportionable to them , who stood most in need of them , without any oblation provided for any other shrine , any civility for the more curious Reader ) are here offered to thee , to be dealt with as thou desirest to be treated at that last dreadfull tribunall , which sure then will be with acceptation of pardon , and with that Charity ( the but just return to that which mixt this antidote for thee ) which will cover a multitude of sinnes . CHAP. I. IN the Ordinance prefixt to the Directory ( being almost wholly made up of formes of Repeale ) there are only two things worthy of any stay or consideration . Sect 1 1. The motives upon which the Houses of Parliament have been inclined to think it necessary to abolish the Book of Common-Prayer , and establish the Directory , and those are specified to be three . First the consideration of the manifold inconveniencies that have risen by the Book in this Kingdome . 2. The resolution according to their Covenant , to reforme Religion according to the Word of God , and the best reformed Churches . 3. Their having consulted with the Learned , and Pious ; and Reverend Divines to that purpose , from whence they conclude it necessary to abolish the Booke . Sect 2 To this conclusion infer'd upon these premises , I shall confidently make this return , 1. That the conclusion is as illogicall as any that an Assembly of wise men have ever acknowledged themselves to be guilty of , no one of the three Motives being severally of strength to beare such a superstructure , and therefore all together being as unsufficient ; for if the conclusion were only of the prudence , or expedience , of taking it away , somewhat might be pretended for that inference from the premises , supposing them true : But when 't is of necessity ( and that twice repeated and so not casually fallen from them ) there must then be somewhat of precept divine in the premises to induce that necessity , or else it will never be induced : for I shall suppose it granted by them with whom I now dispute , that nothing is necessary in the worship of God , but what God hath prescribed , the necessity of precept being the only one that can have place in this matter , and the necessitas medii , being most improper to be here pleaded . But that there is no such direct precept , so much as pretended to by those three motives , it is clear , and as clear , that all together do not amount to an interpretative precept . For that a lawfull thing though prest with manifold inconveniences should be removed , is no where commanded the lawfull Magistrate , but left to his prudence to judge whether there be not conveniences on the other side , which may counterballance those inconveniences ; much lesse is it commanded the inferiour Courts in despight of King and standing Law. For what ever of expedience , and so of prudence might be supposed to interpose , that may be sufficient to incline a Wise Magistrate to make a Law , but not any else , either to usurpe the power of a Law-maker , or to do any thing contrary to establish'd Lawes ; there being nothing that can justify the least disobedience of Subjects to their Prince , or the Lawes of the Kingdom , but that obligation to that one superiour Law of that higher Prince , our Father which is in heaven , which being supposed , 't is not all the resolutions and Covenants in the world that can make it lawfull for any so to disobey , much lesse necessary , any more , then the saying Corban in the Gospell , i. e. pretending a vow will free the Child from the obligation of honouring or relieving his Father , or then Herod's vow made it lawfull to cut off the head of John the Baptist : and then how far the consultation with those Divines may induce that necessity , will upon the same ground also be manifest to any , especially that shall remember , with what caution that Assembly was by the Houses admitted to consult , and with what restraints on them , and professions , that they were call'd only to be advisers , when they were required , but not to conclude any thing , either by a generall concurrence , or by that of a Major part , any farther then the reasons which they should offer them might prevaile with them ; to which purpose it was so ordered , that if any one man dissented from the rest of their Divines , his opinions and reasons were as much to be represented to the Houses , as that other of the rest of the Assembly . Sect 3 By this I conceive it appears , that I have not quarrell'd causelesly with the Logick of this conclusion , the premises pretending at most but motives of expedience , and so as unable to infer a necessity , as a Topicall argument is to demonstrate , or a particular to induce an universall . That which I would in charity guesse of this matter , as the cause of this mistake , is my not groundlesse suspition , that when the Presbyterians had prepared the premises , the Independents framed the conclusion , the former of these joyning at last with the other in a resolution of taking away the Book , but only on prudentiall considerations ; not out of conscience of the unlawfulnesse , and proportionably setting down those reasons but prudentiall reasons ; and the latter though restrained from putting conscience into the premises , yet stealing it secretly into the conclusion , so each deceiving and being deceived by each other , I am not sure that my conjecture is right in this particular , yet have I reason to insert it . 1. Because I find in many places of the Directory certain footsteps of this kind of composition and compliance , and mixture of those so distant sorts of Reformers . 2. Because the Presbyterians which have sformerly appeared both in other and in this Kingdome ( whose copy these present reformers of that party hath transcribed ) have constantly avowed the lawfulnesse of Liturgy , and so cannot affirme any necessity of abolishing ; witnesse Calvin himselfe ( whom we shall anon have occasion to produce ) and the practise of his Church of Geneva , and neerer to our selves , witnesse those foure classes , which in Q. Elizabeths daies , had set themselves up in this Kingdome . These had made complaint to the Lord Burleigh against our Liturgy , and entertained hopes of obtaining his favour in that businesse about the year 1585. he demanded of them , whether they desired the taking away of all Liturgy , they answered , no , he then required them to make a better , such as they would desire to have settled in the stead of this . The first Classis did accordingly frame a new one , somewhat according to the Geneva forme : But this the second Classis disliked , and altered in 600. particulars ; that again had the fate to be quarrell'd by the third Classis , and what the third resolved on , by the fourth ; and the dissenting of those Brethren , as the Division of tongues at Babel , was a faire means to keep that Tower then from advancing any higher . Nay even for our neighbours of Scotland themselves , what ever some of them of late have thought fit to do , since they became Covenanteers , ( in animosity perhaps and opposition to that terrible mormo , the Liturgy , sent to them from hence ) we know that they were Presbyterians formerly , without seeing any necessity of abolishing Liturgy . Sect 4 'T is no newes to tell you that M. Knox wrote a Liturgy , wherein there is frequent mention of the daies of Common-Prayer ; and among many other particulars , these ensuing , worthy your remarke . 1. Plain undisguised confessions of such faults , which this age , though as notoriously guilty of as they , will not put into publike formes , or leave upon record against themselves , as , That for the pleasure and defence of the French they had violated their Faith , of breaking the leagues of unity and concord , which their Kings and Governours had contracted with their Neighbours , and again , that for the maintenance of their friendship , they have not feared to break their solemne oathes made unto others . To which I might adde , from another Confession , that Whoredome and Adultery are but pastimes of the flesh , crafty dealing deceit and oppression is counted good conquest , &c. but that it would looke too like a Satyre against some part of that Nation at this time thus to specifie . 2. Their great sense and acknowledgment of obligations from this Kingdome of England , and not only prayers for continuance of peace between England and Scotland , but even execrations on all ( and so sure on those their successours of this age ) which should continue or contribute ought toward the breaking of it , the words are these . Seeing when we by our power were altogether unable , &c. thou didst move the hearts of our neighbours ( of whom we had deserved no such favour ) to take upon them the common burthen with us , and for our deliverance , not only to spend the lives of many , but also to hazard the estate and tranquillity of their Realme , Grant unto us that with such reverence we may remember thy benefits received , that after this in our default , we never enter into hostility against the Nation of England , suffer us never to fall into that ingratitude and detestable unthankfulnesse , that we should seek the destruction nnd death of those whom thou hast made instruments to deliver us from the tyranny of mercilesse strangers , [ the French. ] Dissipate thou the Counsells of such as deceitfully travaile to stirre the hearts of either Realme against the other , let their malitious practises be their own confusion , and grant thou of thy mercy , that love , and concord , and tranquillity may continue and encrease among the inhabitants of this Island , even to the coming of our Lord Jesus Christ . 3. That some of their formes of words are directly all one with ours , others with some small additions retaining our formes , as in the Prayer for the King , and the Exhortation before the Sacrament , and the adjuration of the Parties to be married will appeare . 4. That on their day of Fast ( though that be with great care provided and ordered to be the Sunday twice together , quite contrary to the Canons and custome of the Primitive Church , yet ) 't is then appointed , that the Minister with the People shall prostrate themselves , &c. a posture of most humble bodily adoration , made to reproach those who will not so much as recommend or direct any one kind of corporall worship or gesture of humiliation in all their Directory . The inlarging to this mention of particulars I acknowledge to be a digression . But the presenting to your knowledge or remembrance this Scottish Liturgy is not ; By which superadded to the former , and by much more which might from other Churches be added to that , it briefly appears what is or hath been the uniforme judgment of the Presbyterians in this matter , directly contrary to the concluded necessity of abolishing . Sect 5 Which necessity on the other side the Independents have still asserted , and for that and other such differences have avowed their resolutions to be the like scourges to them as they have been to us , professing ( and ad homines , unanswerably proving the reasonablenesse of it ) to reforme the Geneva reformation ( as a first rude and so imperfect draught just creeping out of Popery there , and therefore not supposeable to be compleat at the first assay ) as the Presbyterians upon the same pretences have design'd and practised on our English Reformation . Sect 6 All this I have said against the concluded necessity in case , or on supposition that the premises were true , but now I must add the falsenesse of those also , and then if the necessity will still remain , I must pronounce it a piece of Stoicall fatality , an insuperable unruly necessity indeed , that will acknowledge no Lawes , or bounds , or limits to confine it . Sect 7 And first for the manifold inconveniences , if that phrase denote those severalls which in the Preface to the Directory are suggested , I shall in due place make it appear . 1. That there are no such inconveniencies . 2. That greater then those may easily , and hereafter shall be produced against their Directory , and consequently that , although true inconveniencies were supposed sufficient to inferre a necessity of abolition , yet such only pretended names of inconveniency , such Chimaera's and Mormo's ( especially over-ballanced with reall ones in the other scale ) would be abundantly insufficient to do it . But if the manifold inconveniences have a larger prospect to referre to , we shall conclude it very uncharitable not to mention those , which might possibly have had the same effect with us as with them , convinced us also to be their Proselytes , and in the mean time very unjust to put so uncertain an equivocall phrase into a law , which we have no Criterion , or nomenclature to interpret ; but beyond all , very imprudent to mention and lay weight on such sleight and such no inconveniencies afterward specified , when others might have been produced better able to bear the envy of the accusation . Sect 8 As for your resolution , if it went no higher then the Covenant , and that but to reforme Religion , according to the Word of God , and the example of the best reformed Churches , I am sure it cannot oblige or so much as incline you to take away that Book , there being nothing in it , 1. Contrary to designe of Reformation . 2. Contrary to the word of God , or 3. Contrary to the example of the best reformed Churches . Sect 9 Not 1. to Reformation , for Reformation is as contrary to abolition of what should be reformed , as cure to killing ; and if it be replyed , that the abolition of Liturgy , as unlawfull may be necessary to the reforming of Religion , I shall yeeld to that reply on that supposition , but then withall adde , that Liturgy must first be proved unlawfull , and that testified from divine infallible principles ; which because it is not thorow this whole Book so much as pretended , both that and the second suggestion from the Word of God must necessarily be disclaimed , and then the example of the best reformed Churches will soon follow , not only because all other Reformed Churches ordinarily known by that Title , have some kind of Liturgy , and that is as contrary to abolition , as the continuing of ours without any change , but because no Reformation is to be preferr'd before that which cuts off no more then is necessary to be cut off , and which produces the Scripture rule , the sword of the Spirit for all such amputations ; and therefore the Church of England , as it stands established by Law is avowable against all the Calumniators in the world , to be the best and most exemplary reformed ; so farre , that if I did not guesse of the sense of the Covenant more by the temper then words of the Covenanteers , I should think all men , that have Covenanted to reforme after the example of the best Reformed Churches , indispensably obliged to conforme to the King - Edward , or Queen Elizabeth-English Reformation , the most regular perfect pattern that Europe yeeldeth . Sect 10 As for the truth of the last affirmation that they have consulted with the Divines called together to that purpose , although I have no reason to doubt of it , yet this I know , that very many of the learned'st there present , were , immediately before their imbarking in that imployment , otherwise minded , and that therefore so suddain an universall change of minds savours either of some strong charme , or strange inconstancy , and I shall make bold to aske this Question of that whole number of Divines , whether I should do them wrong in affirming , that there yet are not ten Divines in that number that think all Liturgy unlawfull , and consequently that it was necessary ( not to reforme , but ) to abolish our Booke , which is the stile of the Ordinance . If this challenge of mine may not be answer'd with a plain punctuall subscription of so many to the condemnation of all Liturgy as unlawfull , I am sure this is an Argument , ad homines , unanswerable . And the ground of my challenge , and of my specifying that number , is the relation we have oft had of the but seven dissenting Brethren , i. e. the but so many of the Independent Party among them , which upon my former ground I now suppose the only mortall enemies to all Liturgy . But if I am mistaken , and this be the common sense of those Assemblers ; then have I reason to add to my former complaints this other of their so over-cautious expressions , which through this whole Book hath not once intimated either the whole or any part to be unlawfull , but only quarrel'd the inconveniencies , which suppose it otherwise to be lawfull . Sect 11 And this much might suffice of the first observable in the Ordinance , the concluding this abolition to be necessary . But because I would foresee and prevent all possible rejoynder , and because I would here interpose some considerations which would otherwise take up a larger place , I shall suppose the Presbyterians may have another motion of the word necessary , of a lower importance then this under which we have hitherto proceeded against them ( though still the Independents , whose judgment is not wont to be despised in the framing of Ordinances , cannot be imagined to take it in any other ) and that is , that it shall signifie only a Politicall necessity , or that which is necessary , if not to the being , yet to the well being , i. e. to the Peace and prosperity of this Kingdome . Now because there be two parts of every Christian Kingdome , a State and a Church , and so two branches of Policy , Civill and Ecclesiasticall , I shall not undertake to be so far Master of their sense , as to pitch upon either as that wherein they affirme this abolition necessary , but say somewhat to both , and to shew that it is not necessary in either sense of Politicall necessity . Sect 11 And first that the abolition of Liturgy cannot have so much as a benigne influence on the State , much lesse be necessary to the prosperity of it , I shall inferre only by this vulgar aphorisme , that any notable or grand mutation , if from some higher principle it appear not necessary to be made , will be necessary not to be made , at least not to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether , but only by degrees and prudent dispensings . I shall not any farther enlarge on so plain a theme , then to mention one proportion or resemblance of this truth in the naturall body observed by the Physitians in the cure of an hydropicall patient , who , when the body lyes covered with such a deluge of water , that it proves necessary to make some sluce to let out the burthenous superfluity , do not yet proceed by any loose way of letting out all at once , because the violent effluvium , or powring out of Spirits constantly consequent to that , would certainly destroy the Patient , and endanger him on dry ground , as much , or more , then in the midst of those waters ; but the method is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the making so small a hole in the skin , that shall drain the body by insensible degrees by drawing out a little at once , and never above a pint at a time , though many gallous are designed to passe by this way of evacuation . I shall adde no more to this resemblance , but that the totall violent illegall abolition of Liturgy in a setled Church , is certainly of this nature , and being superadded to the change of the Government into a Forme quite contrary to that which for 1600 years hath prevailed in the universall Church of Christ , there setled by the Apostles , may be allow'd the stile of insignis mutatio ; a mutation of some considerable importance to a Christian State , which being admitted altogether without any preparative alleviating steps , will ( by the rapid suddain motion at least , if there were nothing else ) have a dangerous influence upon the whole body , of which the cunningest diviner cannot at this instance foresee the effects , or prevent the emergent mischiefes which succeeding times may discover . If it be said , that this abolition is now necessary to conclude the present Warre , and that be affirmed to be the Politick necessity here meant , I answer , that if it were able to do that , I should acknowledge it the strongest argument that could be thought on to prove it Politically necessary , this Warre being so unnecessarily destructive , and any thing that could rid us of that , so strongly convenient , that if Conscience would permit the use of it , I should allow it the title of necessary . But to make short of this , no man can believe that these Armies were raised or continued to subdue the Common Prayer-Booke , for , besides that there was a time when 't was found necessary for the Houses to declare , that they had no design to take away that Book , for feare the People should be disobliged by it , and another when the Earle of Essex his Army exprest some kindnesse to it ; 'T is now confest by the pretenders of both Perswasions , Presbyterians and Independents , one that they doe not , the other that they must not take up Armes for Religion , and so that kind of politicall necessity of abolishing the Book is , and by themselves must be disclaimed also . Sect 12 Now for the second branch of this necessity , that which is in order to Ecclesiasticall or Church-policy , we shall take liberty in this place to consider this matter at large , because it may perhaps save us some pains hereafter , and because their pretending of this necessity of doing what they do , is a tentation , if not a challenge to us to do so , and then we shall leave it to the Reader to judge what grounds may hence be fetcht for this pretended necessity . And this must be done by laying together the severall things that are in our Liturgy , and are purposely left out in the Directory , and so are as it were the Characteristicall note , by which the Directory is by the Assemblers designed to differ from our Liturgy , as so much food from poyson , Christian from Antichristian ( if Necessity be properly taken , ) or ( if improperly for that which is necessary only to the well being ) as a more perfect and more profitable , from that which , if it be so at all , is not either ( in their opinion ) in so high a degree . Sect 13 Now the severalls of our Liturgy which are purposely avoyded in this Directory , I have observed to be principally these ; Of those that are more extrinsecall , sixe . 1. The prescribing of Formes , or Liturgy it selfe . 2. Outward or bodily worship . 3. Vniformity in performing Gods service . 4. The Peoples bearing some part in the service . 5. The dividing the Prayers into severall Collects , and not putting them all into one continued Prayer . 6. The Ceremonies of kneeling in the Communion , of Crosse in Baptisme , of Ring in Marriage , &c. Then of those that are intrinsecall , and parts of the Service . 1. The Absolution , in the beginning of the Service next after the Confession , and before the Communion , and in the Visitation of the sicke . 2. The Hymnes , the Introite , the Te Deum , &c. 3. The use of the Doxology or giving glory to God. 4. The Confession of the Faith in the Creeds . 5. The frequent repeating of the Lords Prayer , and the Prayers for the King. 6. The observation of the divers Feasts commemorative , not only of Christ , but of Saints departed , and assigning Services , Lessons , Epistles , and Gospels , and Collects to them . 7. The reading the Commandements , and the Prayers belonging to that Service . 8. The order of the Offertory . 9. Private Baptisme . 10. A prescript forme of Catechisme . 11. Confirmation . 12. The solemnities of burying the dead . 13. Thankesgiving after Child-birth . 14. Communion of the sick . 15. The Service containing the Commination . 16. The observation of Lent , and the Rogation , and I would add also of the Ember weekes . This may seem too loose a taske , to enlarge on each of these , and yet we are in justice to this Book , and for an answer to the pretended Necessity of abolishing it , obliged to do so , as briefly as it may , only so farre as may serve to give the Reader a view of the lawfulnesse at least , and withall of the usefulnesse of each of these , and consequently of no-appearance of reason why it should be thought necessary to abolish any one of them , much lesse of all the rest for that ones sake . Sect 14 , And first for the prescribing of Formes of Prayer , or Liturgy it selfe , we shall referre it to judgment whether it be necessary in Ecclesiasticall Policy , i. e. strongly conducing to the benefit and edification of a Church to interdict or banish it out of the Kingdome , when we have proposed these few things concerning it . 1. The example of God himselfe and holy men in the Old Testament , prescribing set Formes of blessing the People to be used daily by Aaron and his Sonnes , Numb . 6. 23. The Lord blesse thee and keep thee , &c. set Formes for the People to use themselves , Deut. 26. 3. 5. Thou shalt say before the Lord , A Syrian , &c. as also at the going out of their Armies , Deut. 20. 3. and of Thankesgiving , Exod. 15. 1. made by Moses , and it seems learnt by heart by all the people ; and in the same words used again by Miriam , v. 21. and so it appears ; Isa . 38. 20. that Hezekiah did not only forme a set thankesgiving , but used it all the daies of his life , and the same Hezekiah , 2. Chron. 29. 30. in his thankesgiving commanded the Levites also to sing praises to God with the words of David and Asaph , i. e. Formes already prepared to his hand by those sacred Pen-men . Sect 15 2. The practise of the Jewes since Ezra's time constantly using set Formes of Prayer by way of Liturgy ; For this I shall produce no other proofe then the testimony of a learned Member of their Assembly , M. Selden in his notes on Eutychius , vouching all his affirmations out of the ancient records of the customes of the Jewish Nation , from whom , that they may be of authority with you , I shall transcribe these severalls , That certain formes of praying , which were to be used by every one daily by Law , or received custome , were instituted by Ezra and his house , i. e. his consistory . That the Jewes about the end of the Babylonish Captivity had their ancient manners as well as language so depraved , that without a Master they either were not able to pray as they ought , or had not confidence to do so . And therefore that for the future , they might not recede either in the matter of their prayers ( through corruption ) or expression ( through ignorance ) from that forme of piety commanded them by God , this remedy was applyed by the men of the great Synagogue , Ezra and his 120. Collegues , ( where by the way is observeable one speciall use and benefit of set Forms , not only to provide for the ignorance , but to be an hedge to the true Religion , to keep out all mixtures or corruptions out of a Church : To which purpose also the Councells in the Christian Church have designed severall parts which we still retain in our Liturgy , a reall and a valuable benefit if it were considered . ) That of this kind there were 18. Prayers or Benedictions call'd in the Gemarae composed or appointed Prayers , That the three first of these , and the three last respected the glory of God , the twelve other intermediate were spent on those prime things that were necessary , either to the whole People or every particular man , ( proportionable to which perhaps it is , that our Saviour who accommodated most institutions of his Baptisme and his last Supper , &c. to the customes of the Church , did also designe his prayer , as it is set downe in Matthew , though not according to the number of the Jewish prayers , yet to the generall matter and forme of them , the three first branches of it , and the conclusion , which may passe for three branches more , referriug to the glory of God and the other intermediate to our private and publike wants . ) That these Prayers were to be learnt by every man , that the Prayers of the unskillfull might be as perfect as of the most eloquent . That every act or praying was begun with Psal . 51. 15. O Lord open thou our lips , and our mouthes shall shew forth thy praise ( the very forme of words still retain'd in Saint James his Liturgy , and in ours before the Introite ) and concluded with Psal . 19. the last verse , Into thy hands , &c. That of these 18. Prayers no one was to be omitted , that if any other were added , they were counted of , like free-will-offerings , as the other were answerable to the prescribed , and were called by that name . That the additions might be made only in those Prayers which concern their own wants , because those were capable of variation , but not to those that concern'd God. That on Sabboth and Feast-daies no man might use a voluntary prayer . That about the time of the Jewes destruction Gamaliel and his Sanhedrim added a 19. Prayer , and after him others , so that at length the daily service grew to an 100. Prayers . That it is likely that the Pagans came to use their set Formes in their Sacrifice also , ( and perhaps the Mahumedans too ) by the example of the Jewish Church , for which he there referres the Reader to many Books of the Learned . I conceive the authority of this Gentleman hath not beene despised by the House of Commons , and the Assemblers ( when it hath chanced to agree with their designs or interest ) and therefore I have thus farre , as an Argument ad homines , insisted on it . Sect 16 3. The not onely practise , but precept of Christ in the New Testament who did not only use himselfe a set forme of words in prayer , three times together using the same words , Mat. 26. 44. and upon the crosse in the same manner , praying in the Psalmists words , only changed into the Syriack dialect , which was then the vulgar : but also commanded the use of those very words of his perfect forme , which it seems he meant not only as a pattern , but a forme it selfe ( as the Standard weight , is not only the measure of all weights , but may it selfe be used ) Luk. 11. 2. when you pray , say , Our Father , &c. which precept no man can with a good conscience ever obey , that holds all set formes necessary to be cast out of the Church . Sect 17 4. The practise , not only of John the Baptist , who taught his Disciples to pray , Luk. 11. 1. ( which occasioned Christs Disciples to demand , and him to give them a forme of Prayer ) but especially of the Apostles , of which we find intimations 1. Cor. 14. 26. when you come together every one of you hath a Psalme , which sure referres to some of the Psalmes of David or Asaph , used then ordinarily in their devotions , ( and that as even now I said , authorized by the example of Christ himselfe upon the Crosse , who it is thought , repeated the whole 22. Psalme , it is certaine the first verse of it , My God My God why hast thou forsaken me ) and so certainly a set forme , and that of Prayer too ( of which thanksgivings and Prayses are a part . ) But because every one had his severall Psalme , it is therefore reprehended by the Apostle , as tending to confusion , and by that consequence , Saint Pauls judgment is thence deducible for the joyning of all in the same form , as being the only course tending to edification in the end of that verse , and then sure 't would be hard , that that which the Apostle conceived the only course for edifying , should now be necessary to be turn'd out of the Church , as contrary to edification . Farther yet , 't is clear by text , that the Apostles when they met together , to holy duties ( such are Fasting , Prayer , receiving the Sacrament ) continued very long time , sometimes a whole day together . This being too much to be alwaies continued in the Church , and unsuteable to every mans businesse , is said to have been the occasion that S. James first made choice of some speciall Prayers most frequently by them used , which was after called his Liturgy , which ( or some other in the disguise of that ) the Greek Church still use on solemne daies . This also being of the longest for every daies use , St. Basil is said to have shortned , and that again St. Chrysostome ; how certain these reports are , I shall not take upon me to affirme , but only adde , that the Greek Church , who are most likely to know the truth of it by their records , do retain all these three Liturgies , and would loudly laugh at any man that should make doubt whether St. James , S. Basil , and S. Chrysostome , were not the Authors of them . 2. That the judgement of that Church ( if they are deceived also , and may not be thought worthy to be heeded by our Assemblers ) is yet an argument of great authority to any prudent man , if not that these Liturgies were purely the same with those that were written by that Apostle , and those holy men , yet that there were such things as Liturgies of their penning . The like might be added of that short forme of St. Peters , which alone they say was used in the Roman Church for a great while , till after by some Popes it was augmented , and the same of St. Marks Liturgy . I am sure S. Augustine speaking of some formes retained in the Church , and still to be found in our Liturgy , particularly that of Sursum corda , Lift up your hearts , &c. saith , that they are verba ab ipsis Apostolorum temporibus petita , words fetcht from the times of the Apostles , which supposes that they did use such Formes . And for that particular mention'd by S. Augustine , it is agreeable to the Constitutions of the Apostles , l. 8. c. 16. ( which collection if it be not so antient as it pretends , doth yet imitate Apostolicall antiquity ) and so in S. James's , and Basils and Chrysostomes Liturgy in the same words with our Booke as farre as to the word [ bounden ] and for many other such particular Formes used by us , we find them in Cyril of Hierusalems Catechisme , one of the antientest Authors we have , and then that it should be necessary for the Church to turne out what the Apostles had thus brought into it , will not easily be made good by our Assemblers . Sect 18 5. The practice of the universall Church from that time to this , which is so notorious to any that is conversant in the writings of the Antient Fathers , and of which so many testimonies are gathered together for many mens satisfaction by Cassander , and other writers of the Liturgica , that 't were a reproach to the Reader to detain or importune him with testimonies of that nature . To omit the practice of * Constantine , who prescribed a forme for his Souldiers ( a Copy of which we have in Euseb . de vit . Const . l. 4. c. 20. ) I shall only mention two grand testimonies for set Formes , one in the 23. Canon of the third Councell of Carthage , Quascunque sibi preces aliquis describet non iis utatur , nisi prius eas cum instructioribus fratribus contulerit , No man may use any Prayers which he hath made , unlesse he first consult with other learneder Christians about them , and the other more punctuall , Concil . Milev . c. 12. Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur . Nec aliae omninò dicantur in Ecclesia , nisi quae à prudentioribus tractantur , vel comprobatae in Synodo fuerint , ne fortè aliquid contra fidem , aut per ignorantiam , aut per minus studium sit compositum . It was resolv'd on , that the Prayers that were approv'd in the Councell should be used by all , and that no other should be said in the Church but those that had been weighed by the more prudent , or approv'd in a Synod , lest any thing , either through ignorance or negligence should be done against the Faith. Instead of such Citations ( and because whatsoever argument is brought from that Topick of Ecclesiasticall tradition , is now presently defamed with the title of Popish and Antichristian , because forsooth Antichrist was a working early in the Apostles time , and every thing that we have not a mind to in antiquity , must needs be one of those works ) I shall rather chuse to mention another , as a more convincing argument ad homines , and that is , Sect 9 6. The judgement and practice of the Reformed in other Kingdomes , even Calvin himselfe in severall ample testimonies , one in his Notes upon Psal . 20. 1. another in his Epistle to the Protector . I shall not give my selfe license to transcribe these , or multiply more such Testimonies , only for the honour not only of Liturgy in generall , but particularly of our Liturgy , 't will be worth remembring that Gilbertus a German , many years since , in a book of his , propounds our Book of Prayer for a sample of the Formes of the ancient Church ; And for the purity of it , and thorough Reformation , that Cranmer procured the King Edwards Common-Prayer-Book to be translated into Latine , and sent it to Bucer , and required his judgment of it , who answer'd , that there was nothing in it , but what was taken out of the Word of God , or which was not against it , commodè acceptum , being taken in a good sense , some things indeed , saith he , quae nisi quis , &c. unlesse they be interpreted with Candor , may seem not so agreeable to the Word of God , and which unquiet men may wrest unto matter of contention . As may be seen at large in Bucers Scripta Anglicana . Upon this occasion that Book of King Edwards was again survey'd , and in those particulars , that were subject to such Cavils , corrected . After which time the quarrells about that Book were generally with the Papists ( not so much with the opposite extreame ) and therefore John Ould in Queen Maries daies wrote against them in defence of it , and of the King Edwards Reformation . And Cranmer made a challenge , that if he might be permitted by the Queen to take to him P. Martyr , and foure or five more , they would enter the lists with any Papists living , and defend the Common-Prayer-Book to be perfectly agreeable to the Word of God , and the same in effect which had been for 1500. years in the Church of Christ . This for the reputation of the Book . Then for the fruit and benefit that by the use of it redounded to Christians , take an essay by M. John Hullier , Fellow of Kings Colledge in Cambridge , who was Martyr'd in Queen Maries daies , Anno 1557. and being at the stake , among many other Books that were thrown into the fire to him , it happened that a Common-Prayer-Book fell between his hands , which he joyfully receiving opened , and read till the flame and smoke suffered him not to see any more , and then he fell to prayer , holding his hands up to Heaven , and the Book betwixt his armes next his heart , thanking God for that mercy in sending him it , the relation is M. Foxes , and from thence the plea authentick , that the tree that bare wholsome fruit , should not be cut down by the Law , Deut. 10. 20. even when Warre was to be made on a City , and as Maimon : addes l. de Idol . though it were worshipt for an Idol , and if that which was then of so dear esteem be now so necessary to be cast out , it is an ill indication of the times into which we are fallen . Sect 20 7. The reasons on which the very Heathens themselves took up the same practice , which was uniuersall ( it seems ) through all the World , more Catholick then the Church it selfe . To this purpose beside those Authors which M. Selden referres to , I shall only adde these three testimonies , first of Plato , l. 7. de leg . where he commands , That whatever Prayer or Hymnes the Poets composed to the Gods , they should first shew them to the Priests ( as if they were in a manner leprous till then ) before they publisht them , lest they should aske evill things instead of good , ( an infirmity th●t these daies are very subject unto ) The second in Thucyd. l. 6. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Set formes for severall occasions , and a common joynt sending them up to heaven . The third in Alexander ab Alex. l. 4. c. 17. That the Gentiles read their Prayers out of a Book before their Sacrifices , Nè quià praeposterè dicatur , aliquis ex scripto praeire & adverbum referre solitus est , That the work might not be done preposterously . Which two reasons of theirs , the one lest they should stray in the matter of their Prayers , the other lest offend in the manner , may passe for Christian reasons , as seasonable with us , as they were among them . And no necessity that those reasons should be despised by us neither . Sect 21 8. The irrationall concludings , or shortnesse of discourse of those which are against set formes , especially in two things , the first observed by D. Preston ( whose memory is , I hope , not lost among these Assemblers ) and made use of in a printed worke of his to the confuting of them . That while they in opposition to set Formes require the Minister to conceive a Prayer for the Congregation , they observe not , that the whole Congregation is by that means as much stinted , and bound to a set Forme , to wit of those words which the Minister conceives , as if he read them out of a Book . 2. That the persons with whom we have now to deale , though they will not prescribe any Forme of Prayer , yet venture to prescribe the matter of it in these words , pag. 14. the Minister is to call upon the Lord to this effect : Now why the prescription of the matter is not the stinting of the Spirit , as well as the forme of words ( unlesse the Spirit , like the Heathen Mercury be the God of eloquence , and be thought to deale in the words only ) or why the promise of dabitur in illâ horâ , it shall be given you in that houre , should not be as full a promise for matter , as for expressions ; especially when that Text forbids care or provision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only how , but what they should speake , and the promise is peculiarly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall be given you what you shall speak , and this is it , that is attributed to the Spirit , v. 20. ( from whence if I should conclude , that the Holy Ghost taught the Disciples onely the matter of their answer ; and they themselves were left to put it in Forme of words , there is nothing in that Text against that assertion ; and that it was so in their penning of the New Testament , many probable Arguments might be produced if it were now seasonable , ) and consequently , why the prescribing of one should not be unreasonable in them , that condemne all prescribing of the other , I confesse is one of those things , which my charity hath made me willing to impute to the shortnesse of discourse , because I am unwilling to lay any heavier charge upon it . Sect 22 From all which considered , and a great deale more which might be added from the usefulnesse of known Formes to those , whose understandings are not quick enough to go along with unknown , and if they have no other , are fain oft times to return without performing any part of so necessary duty of prayer in the Church , from the experience of the effects of the contrary doctrine , the many scandalous passages which have fallen from Ministers in their extemporary Prayers ( of which meer pity and humanity , civility and mercy to Enemies , restraines us from inserting a large Catalogue ) and the no manner of advantage above that which set Formes may also afford , but only of satisfaction to the itching eare , exercise and pleasure to the licentious tongue , and the vanity of the reputation of being able to performe that office so fluently ( which yet is no more then the Rabbins allow Achitophel , that he had every day three new Formes of Prayer ) or of having a plentifull measure of the Spirit ; which is beleeved to infuse such eloquence , I shall now conclude it impossible that any humane eye should discern a Necessity , in respect of Ecclesiasticall policy , or edifying the Church , why all Liturgy should be destroyed , not wash't , not purg'd with Sope , such any Reformation would be , but torne and consumed with nitre , for such is abolition , why it should suffer this Ostracisme , ( unlesse as Aristides did for being too vertuous ) be thus vehemently first declamed , and then banish'd out of the Church . Sect 23 Secondly , for outward bodily worship 't is particularly prohibited by the Directory at one time , at the taking of our seates or places when we enter the Assembly , ( directly contrary to that of Isidor , si quis veniat cum lectio celebratur adoret tantùm Deum , if any come in when the Lesson is a reading , let him only performe adoration to God , and hearken to what is read ) and never so much as recommended at any time , nor one would think , permitted in any part of their publick service , like the Persians in Strabo l. 15. that never offer'd any part of the flesh to the Gods in their sacrifices , kept all that to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , supposing the Gods would be content with the soules , which in the blood were powred out and sacrificed to their honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they said that the Gods wanted and desired the soules for a sacrifice , but not any thing else ; of which People Herodotus l. 1. hath observed that they had neither Temples nor Altar , and laugh'd at them which built either , but went to the top of some hill or other , and there sacrificed , preferring such naturall Altars before any other . The former of these is the avowed Divinity of these men ( and might perhaps have been attended with the latter too , were it not that there be so many Churches already built conveniently to their hands . ) Instead of which , our Liturgy hath thought fit not only to recommend but prescribe bodily worship , first by directing in the Rubrick what part of service shall be performed kneeling , then by reading the Venite , where all encourage and call upon the others to worship , and fall down , and kneele , &c. to worship , i. e. adore , which peculiarly notes bodily worship , and so surely the falling down , and kneeling before the Lord. And of this I shall say , that it is 1. An act of obedience to that precept of glorifying God in our bodies , as well as souls . 2. Atranscribing of Christs Copy , who kneeled , and even prostrated himselfe in Prayer : of many holy men in Scripture , who are affirmed to have done so ( and that affirmation written for our example ) and even of the Publican , who though standing , yet by standing a far off , by not looking up , by striking his breast , did clearly joyn bodily worship to his prayer , of [ Lord be mercifull to me a sinner ] used at his coming into the Temple , and in that posture thrived better then the Pharisee in his loftier garbe , went away more justified , saith our Saviour , as a vessell at the foot of a hill , will ( say the Artists ) receive and contain more water , then the same or a like vessell on the top of it would be able to do ( and he that shall do the like , that shall joyn adoration of God , and nothing but God , to the use of that or the like fervent ejaculation at his entrance into Gods house , will sure have Christs approbation of the Publicans behaviour to justify him from any charge of Superstition in so doing ) and besides 3. The most agreeable humble gesture , and so best becoming , and * evidencing and helping the inward performance of that most lowly duty of Prayer , and consequently that it may be charg'd with blasphemy ; as well and as properly , as with supersition , and probably would be so , if the latter were not the more odious of the two : and indeed why kneeling or bowing should be more lyable to that censure , then either mentall or orall prayer , there is no reason imaginable , it being as possible that one may be directed to a false object ( and so become Idolatrous , or superstitious in the true notion of those words ( as they denote the worship of Idols , or dead men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or superstites ) as the other , and ( for the improper notion of Superstition ) the one again as much capable of being an excesse in Religion ( the mind or tongue being as likely to enlarge and exceed as the body ) or of using a piece of false Religion , as the other , the bodily worship duely performed to God , being the payment of a debt to God ( and no doubt acceptable , when 't is paid with a true heart ) and no way an argument of want , but a probable evidence of the presence and cooperation of inward devotion , as I remember Nazianzen saith of his Father , Or. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shewed a great deale in the outside , but kept the greater treasure within in the invisible part . And on the other side , the stiffenesse of the knee , an argument of some eminent defect , if not of true piety , yet of somewhat else , and Christs prediction , Joh. 4. that the time should come that the worshippers should worship God in spirit and truth , ( being not set in opposition to bodily worship , but to the appropriating it to some singular places , Jerusalem , or that Mountain ) not producible as any apology or excuse for such omission . To these briefe intimations I shall need adde no more , when the conclusion that I am to inferre is so moderate , being only this , that it is not necessary to turn all bowing or kneeling , or bodily worship out of the Church , ( were there any superstition in any one or more gestures , this were too great a severity , to mulct the Church of all , above the proportion of the most unlimited arbitrary Court , whose amercements must alwaies be within the compasse of salvo contenemento , which this will not be , if there be no competency of bodily worship left behind ) and that the Liturgy doth better to prescribe it at fit times , then the Directory to omit all mention of it at all times , unlesse by way of dislike and prohibition . Which conclusion will be the more easily evinced against them , by asking them whether in their Family-Parlour-Prayers , or in their private Closet Prayers , they do not approve and practice that gesture ; which as I believe in charity they do , so I must from thence inferre , that by them the House of God , is the only place thought fit to be despised . And if it be replyed , that the Directory forbids not kneeling , but only commands it not , leaving it free to use or not to use , I answer , 1. That the effect of this liberty is very remarkeable among them , and equall to that of a prohibition , no man almost of their perswasion ever kneeling in their Churches . 2. That the never so much as recommending it , is very near a forbidding of it . 3. That bowing or adoration is directly forbidden once ( which , by the way , is as much the defining of a Ceremony , viz. that of standing or going upright , and so as contrary to the Independents perswasions , and to the great clamorous complaint for Liberty in Ceremonies , as any prescription of kneeling or bowing can be . ) 4. That kneeling also is at the receiving of the Sacrament forbidden , by necessity of consequence , sitting being prescribed , and therefore that that reply or excuse is false also . And so now what speciall advantage this is like to bring in to this Church of ours , to have the Bodies of negligent , or prophane , or Factions men left ( without any so much as an admonition ) to their own inclinations , and so what depth of Ecclesiasticall policy there was which made this change so necessary , I desire may now be judged . Sect 24 Thirdly , For uniformity in that Service ; ( which our Liturgy labours to set up , by prescribing the manner of it , but the Directory hath taken away by leaving all to the chance of mens wils , which can no more be thought likely to concurre in one forme , then Democritus's Atomes to have met together into a world of beautifull Creatures , without any hand of providence to dispose them ) it hath certainly the approbation of all wise men , and command of S. Paul , 1. Cor. 14. 40. in that grand place , Let all things be done decently and in order . Of which I conceive the clear importance to be , that all be done in the Church according to custome and appointment . The former implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( custome being the only rule of decency , and therfore the indecency of wearing long haire , is proved by being against nature , i. e. saith Suidas in the Scripture phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a custome of some continuance in that place , and thereupon S. Paul thinks it enough against au Ecclesiasticall usage , and that which might supersede all strife about it , 1. Cor. 11. 16. [ we have no such customes , &c. ] and the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to order or appointment ( for so the words literally import ) and then upon these two grounds is uniformity built , and necessarily results , where all that is done in the Church , is ruled by one of these , by custome or by Law , which being here commanded by Saint Paul , is a proofe of the more then lawfulnesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of Ceremonies in a Church , and of uniformity therein . And then what necessity there is or can be that St. Pauls command shall be so neglected , all care of uniformity so disclaimed , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constitution , or ordinance , for any Ecclesiasticall matter ( unlesse their ordinance against all such constitutions ) so solemnly disavowed , it will be hard to imagine , or guesse , unlesse it be on purpose to observe M. Prynnes rule of Conforming the Church to the State , to fill one as full of disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and confusion as the other . I remember a saying of Socrates which Plato and Cicero record from him , Mutatâ Musicâ mutantur & mores , that the change of a kind of Musicke , had a great influence on mens minds , and had a generall change of manners consequent to it , I conceive uniformity in Gods service to be parallell to Musick , being it selfe an outward concord or harmony of the most different affections ; and that that should be not only changed , but lost , I cannot understand any necessity , unlesse it be that some such like effects may be wrought in Religion also . Sect 25 For the Fourth , the Peoples bearing some part in the Service ( whether by way of response in the Prayers , and hymnes , or by reading every other verse in the Psalme ) mentioned in Theodorets story l. 2. c. 24. where speaking of Flavianus and Diodorus , he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. they divided the Quire of Singers into two parts , and appointed them to sing the Psalme successively , which custome began by them ( who saith he , were admirable men , and labour'd extreamly to stirre up all men to Piety , and to that end invented this ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prevail'd over the whole world , or by way of mutuall charity , returning a Prayer for the Priest , who began one peculiarly for them ; which Innocentius referres to , in his Letter to Aurelius and Augustine , calling them communes & alternas preces , to which he there attributes more force , quàm privatis , then to private , or by way of following the Presbyter in Confession of sinnes , both at the beginning of the Service , and before the Communion ; or in Profession of Faith in the Creeds , wherein every the meanest Christian is to have his part ; ) it is certainly designed by the Church , from the example of pure antiquity , to very gainfull uses , to quicken devotion , which the length of continued hearing may have leave to dull and slacken , and to recall those thoughts which may , upon the like temptation , have diverted to other objects ; in a word , to engage every one to be made no idle or unprofitable Spectator of the Service : and as long as there is still need of that helpe to these so necessary ends , and not the least shew or pretence of objection against it , how necessary it can be to reject it wholly , and lay all the taske upon the Priest , and not require so much as an Amen ( which it seems was in fashion in S. Pauls time ) of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lay Person , I leave to the most prejudicate Reader to give sentence for me . Sect 26 As for the Letany , wherein the People are more exercised then in any other part of the Service , 't is certainly designed to make it more proportionable to the title bestowed on it by the Antients of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnest or intense Prayer , and in Methodius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnest Petitions , ( and in the Greek Liturgies simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intense or earnest ) from Act. 12. 5. Luk. 22. 44. This continuall joyning of the people in every passage of it , tending very much both to the improving and evidencing that fervor and intension , which can never be more necessary then throughout that Service ; of which I shall in passing say these three things , and justify them against any gain-sayer , that there is not extant any where , 1. a more particular excellent enumeration of all the Christians either private or common wants , as farre as is likely to come to the cognisance of a Congregation : nor 2. a more innocent blamelesse Forme , against which there lyes no just objection , and most of the unjust ones that have been made , are reproachfull to Scripture it selfe , from whence the passages excepted against are fetcht , as that particularly of Praying for Gods mercy upon all men , from 1. Tim. 2. 1. nor 3. a more artificiall composure for the raising that zeale , and keeping it up throughout , then this so defamed part of our Liturgy ; for which and other excellencies undoubtedly it is , ( and not for any Conjuring or Swearing in it ) that the Devill hath taken care that it should drink deepest of that bitter cup of Calumny and Reviling , which it can no way have provoked , but only as Christ did the reproach of the diseased man , What have I to do with thee ? &c. when he came to exorcize and cast out the Devill that possest him . And for this to be throwne out of the Church , sure there is no other necessity , then there was that there should be Scandals and Heresies in it , onely because the Devill and his Factors would have it so . Sect 27 5. For the dividing of Prayers into divers Collects or Portions , and not putting all our Petitions into one continued Prayer , these advantages it hath to give it authority . 1. the practice of the Jewes , whose Liturgy was dispensed into Lessons , &c. and 18. Collects , or short Prayers . 2. The example of Christs prescribing a short Forme , and in that , saith S. Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teaching us the me asure or length due to each Prayer of ours , Hom. de Annâ . f. 965. and setting a mark of Heathenisme , Mat. 6. and of Pharisaisme , Mat. 23. 14. on their long Prayers . 3. The advice of the Antients , who tell us S. Peters Forme , used for a great while in the Roman Church , was a short one , and that Christ and S. Paul commanded us to make our Prayers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , short and frequent , and with little distances betweene . And so Ephiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : orat . c. 24. directs to offer our Petitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all frequency ; and Cassian , de instit . mon. l. 2. c. 10. from the universall consent of them , Vtilius censent breves orationes sed creberrimas fieri , The way that is resolved to be most profitable , is to have short Prayers , but very thick or frequent . And he addes a consideration which prompted them to this resolution , Vt Diaboli insidiantis jacula succinctà brevitate vitemur , That by that means the Divells darts which he is wont to find and steale his time to shoot into our breasts , may by the brevity of our Prayers be prevented . To these many more might be added , but that the no-advantage on the other side above this ( save onely the reputation of the labour and patience of speaking or hearing so much in a continued course , in one breath as it were ) will save us the paines of using more motives to perswade any , that sure it is not necessary to exchange this pleasant easie course of our Liturgy , for the tedious toylsome lesse profitable course in the Directory . Sect 28 6. For the Ceremonies used in the severall Services , much might be said , as particularly for that of kneeling ( in opposition to sitting at the Lords Supper designed in the Directory : ) 1. That it is agreeable to the practice of all Antiquity , who though they kneeled not , because the Canon of the Councell of Nice , obliged all to stand in the Church between Easter and Whitsuntide , or on the Lords day all the yeare long , ( which by the way absolutely excludes sitting , as also doth that saying of Optatus l. 4. That the People may not sit in the Church , and of Tertullian , l. de Orat. c. 12. That 't was an Heathen custome to sit in the Church , and therefore ought to be reprehended ; ) yet used the Prayer-gesture at receiving , i. e. bowing their bodies and heads , which the Fathers call adoration : kissing of the hand , is the propriety of the Latine word , but but the ordinary denotation of it , bowing the body , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is more then the former , the cultus major , among the Learned ; For as Herodotus observes of the Eastern Nations , that the manner of equalls , was to kisse one another at meeting , of inferiours to kisse the hand of the Superiour , but of the Suppliants or Petitioners , that would expresse the greatest humility to bow themselves before him , so was this last of the three continued among the primitive Christians in their Services of the greatest piety and humility , Climacus , p. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when I receive I worship , or adore , agreeable to which the great men in the French Churches , who receive it passing or going ( a meer Aegyptian Passe-over custome ) do first make a lowly cringe or curtesie before they take it in their hands . 2. that Christs Table-gesture at the delivering it , is no Argument for sitting , both because it is not manifest by the Text that he used that , save only at the Passe-over , from which this Supper of the Lord was distinct , and was celebrated by blessing , and breaking , and giving the bread , &c. to which some other gesture might be more proper , and more commodious , and because Christs gesture in that is no more obligingly exemplary to us , then his doing it after Supper was to the Apostles , who yet did it Fasting , Act. 13. 2. and generally took it before the agapae , and as by Plinies Epistle it appears , so early in the morning , that the Congregation departed and met again , ad capiendum cibum promiscuum , to take their meales together . As also 3. that the contrary gesture of sitting , as it was , not many years since , by a full Synod of Protestants in Poland forbidden , if not condemned , because they found it used by the Arrians , as complying with their opinion , who hold our Saviour to be a meer Creature , so is it now profest by some of our late Reformers writings to be a badge and cognisance of their beleeving in the infallibility of Christs promise of coming to raign on this Earth again , and take them into a familiar and ( a kind of ) equall conversation with him , the Doctrine of the Millenaries , once in some credit , but after condemn'd by the Church , and though favoured by some Learned men , both antiently and of late , is not yet sure cleare enough to come into our Creed or Liturgy : or to be profest and proclaimed by that gesture , when ever we receive the Sacrament . The evidence or proofe of it being primarily that in the Revelation , which by the rest of that Book I am very apt to suspect may signifie any thing rather then what the letter of the words imports to us at the first view of them . But I shall not enlarge on this , nor the other Ceremonies mention'd , but referre the Reader to the Learned Satisfactory unanswer'd labour of M. Hooker , on these Subjects , and then aske him when he hath read him , 1. whether he repent him of that paines , 2. whether in his Conscience he can thinke it necessary , or tending to edification to cast all these causelesly out of this Church , or the whole Liturgy for their sakes . Sect 29 Now for those things that are more intrinsecall to the Liturgy , and parts of the Service ; as 1. For the pronouncing of Absolution , which Christ so solemnly instated on the Priest in his Disciples ( by three severall acts , 1. unto Peter as the mouth of the Apostles , Mat. 16. 19. then by way of promise to them all together , Cap. 18. 18. then by way of actuall instating it on them breathing that power and the Holy Ghost on them together , John 20. 23. ) and which is so distinctly named by S. James , c. 5. 15. in the case of sicknesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not as we render they shall be forgiven him , as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and belonged only to Gods act of pardoning , but ) impersonally Absolution shall be given him ; and so constantly preserved and exercised in the universall Church in publike and private , and approv'd ( as farre as our Liturgy uses it ) even by those who affirm that power in the Minister to be onely declarative , that any man conversant either in the Gospell , or writings of the Fathers , or modern Authors , or that hath but seen Knox'es Scotch Liturgy , and observ'd that part of it , about the receiving of Penitents , would be amazed to see a Directory for the publike worship of God ( which is a large phrase and containes the whole Office of the Priest ) and in it a Title for the visitation of the sicke , and yet find never a word about Absolution , no not in case of scruple , doubt , or temptation , pag. 67. or the death bed it selfe . This exercise of those Keyes of of the Kingdome of Heaven , i. e. of the Church , this pronouncing of Gods pardon , and actuall giving the Pardon and Peace of the Church to all her penitent Children , especially that more particular act before the Communion , and on the Bed of sicknesse ; is , beside the obedience to Christ , so necessary an expression of Christian charity in every Church to its poore members , and the denying of it , where it is due , so barbarous an inhumanity ( which yet I hope no man shall be the worse for , but those that do deny it ) that as the turning of Publike Censures out of this Church , is a rare example of despight unto Christs command , ( there being no Nationall Church from Christs time to this to be found without it , till this of ours for these last three years ) so the sending of Absolution after it , and the affirming it to be necessary to be done , and appointing all foot-steps of it to be turn'd out of the Service , is a piece of disorder , as contrary to Charity as to Piety , to Reason as Religion , this being so far from the blame of an exuberancy in our Service , that there is more reason to wish that there were more of this nature , then that that , which we have already , were omitted . 2. For the Hymnes of the Church , it will not be amisse perhaps to give you first the true notion of the word ; there being among the Hebrewes three sorts of Songs , 1. Mizmor , a concise or short verse , 2. Tehillah , Praise , celebrating or depredicating of God , and 3. Schir , a Canticle , as the word is used in the title of that Song of Songs . And answerable to these three , we have Col. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalmes and Hymnes , and Songs , where the word Hymne is answerable to the second of these , a praising and magnifying of God in and for some of his most remarkeable acts of mercy and power . Thus was it the dictate even of nature it selfe among the Heathens , to imploy a great part of their Poetry , i. e. their Piety ( for so Orpheus the first and most famous Writer of Hymnes , was called Theologus Poeta , a Poet that was a Divine also ) in framing of Hymnes to their Gods ; though those of Musaeus and Linus , the other two Theologi Poetae , are not now to be met with . The like we have still of Homer also , and I remember Galen the famous Physitian , in one of his Books De usu partium , describing the composure of the Foot , breakes out of a suddaine into an excellent acknowledgement , which hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a true Hymne in laud of that God which made these curious bodies of men . This duty of naturall Piety , Christianity certainly hath not obstructed , but elevated it to a far higher pitch by superadding that greatest obligation taken from the Redemption of Mankind , to that old one of the Creation . And thus in all Ages of the Church some Hymnes have been constantly retained to be said or sung in the Churches , I mean not only the daily lections of the Psalmes of David ( which yet this Directory doth not mention , but only commands a more frequent reading of that Book , then of some other parts of Scripture ) nor the singing of some of those Psalmes in Metre , ( which yet this Directory doth not prescribe neither , save onely on daies of Thankesgiving , or after the Sermon , if with convenience it may be done , making it very indifferent , it seems , whether it be kept at all in the Church or no , unlesse on those speciall occasions . ) But the alternate reading of the Psalmes both by Priest and people , ( Psalmi ab omnibus celebrentur , Let the Psalmes be said by all , in the Milevit . Counc . Can. 12. ) the constant use of some speciall Psalmes , as the Introite , and of other more purely Christian Hymnes , either framed by holy men in the Scripture in reference to Christs Incarnation , or by the Church since on purpose to blesse and praise God for his mercies in Christ , which sure deserve a daily celebration from every Christian , as well and as richly as any Victory over Enemies , though it be one of theirs over the King himselfe , can deserve of them upon any such day of Thanksgiving . Of this kind is the Te Deum , a most Divine and admirable Forme , called antiently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a triumphant Song , generally thought to be composed by Saint Augustine and S. Ambrose , on the day that S. Ambrose baptized S. Augustine , and fitted to that purpose with an acknowledgment of the Trinity , in reference to S. Augustines conversion from Manichaisme . If this be true , then sure is it one of those , the repeating of which moved S. Augustine to so much passion , that he faith in his Confessions , l. 9. Quantum flevi in hymnis & Canticis Ecclesiae tuae , that and the like Hymnes of the Church fetcht many tears from him . Of which I shall only say , that to any man that hath but an humble , faithfull , thankfull fervent heart to go along with it , it is as Christian a piece of praise and prayer , as any humane pen could contribute toward the publike worship of God , which he that hath had the use of in the Church , and now thinkes fit to banish out of it , shewes his own former coldnesse and non-proficiency under that means of grace , and that he never joyned in it with any zeale or earnestnesse , or else his retchlesse ingratitude to the Church which hath allow'd him the benefit of it . Sect 31 The like might be added of those two other in the administration of the Sacrament of the Lords Supper , the former before the Sacrament beginning with Lift up your hearts , and ending with the Holy , holy , holy , Lord God of Hosts , &c. a forme to be found with little variation , both in S. Jameses , S. Basils , and S. Chrysostomes Liturgy , the other , after the Sacrament , Glory be to God on high , &c. called antiently hymaus Angelicus , the Angelicall hymne , from the first part of it which was sung by Angels , and both these such ancient , pure , excellent composures in themselves , and so fitly accommodated to the present businesse , and all that I have named , so farre from any appearance of evill , so free from any the least objection of any the most petulant malicious calumniator ( as far as I yet ever heard ) so well-becoming a Congregation of Saints , who by praising God in the Church , should practice before hand , and fit themselves for the singing of Hallelujahs perpetually in heaven , and in the meane time beare the Angels company here ( who Saint Chrysostome tells us , sing all the hymnes with us : ) that 't is little better then fury , ( savouring much of the temper of that evill spirit on Saul , that was exorcized with Davids Musicke , and therefore may be allowed to have malice to that and the like ever since ) to think it necessary to throw this piece of heaven out of the Church . Sect 32 3. For the Doxology so constantly annexed to many parts of our service , in these words , ( wherein the people either are to begin or answer ) Glory be to the Father , &c. It is an ancient piece of very great consideration , the former versicle of it being , at 't is affirmed by good authorities , composed by the first Councell of Nice , and appointed by them to be used in the Church , as a lesser Creed , or confession of the Trinity , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Consubstantiality of the Sonne and Holy Ghost , with the Father ( at which it hath therefore antiently been the custome to stand up ; confession of God , being a praising of him ( as the word in other languages imports ) to which therefore that posture is most due ) which may well passe for no fable , because 't is cleare , that soon after that time , Flavianus sang it aloud in the Church of Antioch , as appears by * Zozomen , and * Theodoret , ( and if we may believe * Nicephorus , St. Chrysostome joyn'd with him in it ; ) Of this Philostorgius the Arrian Historiographer tells us , An. 348. Flavianus having gotten a Congregation of Monkes together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the first that began that forme of Doxology , others using that other Forme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Glory to the Father , by the Sonne , in the Holy Ghost , making the Son inferiour to the Father , and the Holy Ghost to the Sonne , as Eunomius and Eudoxius did , which it seems Philostorgius himself most approv'd of , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith his Epitomator of him ) others ( not as Gotofred mends his Copy , and reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as the Oxford Manuscript ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Glory to the Father , and the Son in the Holy Ghost . These two severall Forms , and some say a third [ in the Sonne and the Holy Ghost ] were it seemes proposed against Athanasius in the Councell of Antioch , An. Dom. 341. and by men of severall perswasions used in the Church of Antioch , as a Character , by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they exprest their severall opinions , saith Zozomen , l. 3. c. 19. and l. 4. 27. & by so doing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one applyed the Psalme or Hymne ( to the end of which , as now with us , it was , it seems , then annext ) to his opinion . In which narration of Philostorgius , we have no reason to suspect any-thing , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Flavianus was the first that sang it , wherein his favour to the Arians might make him partiall , or the truth might be , he was the first that sang it at Antioch , for there Athanasius was in a Councell condemn'd , and so still the Forme might in other places be used more antiently . This first verse being on this occasion brought into the Church as a testimony , and Pillar of the Catholick verity against the Arians , and annext by ancient custome to the end of the Psalmes in the Liturgy , St. Jerome or some body before him , being moved by the noise of the Macedonians ( who accepted against that part of it concerning the Holy Ghost , affirming that that Doctrine of the Divinity of the Holy Ghost was novell ) is said to have beene the Author of adding the other verse or line to the former , in opposition to them , As it was in the beginning , &c. to signifie this to be the ancient Catholick , no new private doctrine or opinion ; and yet that it was very near , if not as ancient as the former , may be guest by what Theodoret , l. 2. c. 24. saith of Leontius Bishop of Antioch , that he was wont to say to himselfe the Arrian Doxology so softly , that no word could be heard by him that stood next , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever , ( the close of the second line ) and this saith he , while Flavianus , who opposed him , was a Lay-man . And if this be a time wherein such Formes as these , ( which besides giving glory to God , do secure and defend the Catholick Doctrine of the Trinity , against all antient or moderne Arrians , and Macedonians ) are necessarily to be cast out , as hinderances to growth and edification , sure the design is only to plant Heresies in the Church ( to which alone that may prove impediment ) but nothing else . Sect 33 Having said this , 't will not be needfull to adde concerning the fourth head , more then only the acknowledgement of my wonder and astonishment , why the same calamity and tempest that carried away this lesser Creed , should also be able to raise so fierce a Torrent , as to drive and hurry with it the three larger Creeds also , especially that not only of the Nicene Fathers , but of the Apostles themselves ; Against the matter of which I have not heard , that the Presbyterians have any objection , and sure the Beads-mans Divinity , that turnes the Creed into a Prayer , hath not only concluded the use of it to be a stinting of the Spirit . What the effect of this part of Reformation is likely to be , will not be hard to divine , even Barbarisme and Atheisme within a while , the turning God and Christ , and all the Articles of the Creed out of mens braines also , and not ( as yet it is ) only out of their hearts ; what is the necessity of doing it , will not so easily be resolved even by him that hath imbibed the Assemblers principles , unlesse it be to gratify the Separatists , who are profest denyers of one Article , that of the Holy Catholick Church , resolving the end and the effect of the Holy Ghost's descent to have been only to constitute particular Congregations , and none else . As for the great patterne of the Presbyterians , the practise of Geneva or Scotland , that appears by Knox's Common Prayer-Book , to have allowed a set Forme of Confession of Faith , and designed it , for the publick use as the first thing in that Book of Prayers , though the truth is , the Apostles , or other ancient Creeds being set aside , one of the Geneva forming is fain to supply the place of them , which yet by the setting the severall parts of the Apostles Creed in the margent , both there and in the order of Baptisme , appeares rather to be an interpretation of it , and so still the Separatists must be the onely men in the Church fit to be considered , or else apparently there is no such Politicall necessity of this neither . Sect 34 For the fifth thing , the so frequent repetition of the Lords Prayer , and Prayers for the King in our Service , this account may be briefly given of it . For the former , that in our Common Prayer-Book , there be severall Services for severall occasions , of the Sacraments , &c. for severall dayes , as the Letany ; for severall times in the day , not only Morning and Euening , but one part to be said earlier in the morning , and then toward noone a returne to another part , ( as the antient Primitives had three Services in a forenoone . 1. That for the Catechumeni , consisting of Prayers , Psalmes , and Readings ; then a 2. For the Penitents , such as our Letany ; and a 3. For the Fideles , the Faithfull , our Communion Service , ) and even that which is assigned to one time so discontinued by Psalmes , and Hymnes , and Lessons , that it becomes in a manner two Services , clearly two times of Prayer . Now our Saviour commanding , when you pray , say our Father ; we have accordingly so assigned it , to be once repeated in every such part of Service , and I remember to have heard one of the gravest and most reverend men of the Assembly , being asked his opinion about the use of the Lords Prayer , to have answer'd to this purpose , God forbid that I should ever be upon my knees in Prayer , and rise up without adding Christs forme to my imperfect petitions . And whereas this Directory is so bountifull , as to recommend this Prayer to be used in the Prayers of the Church , and yet so wary as but to recommend it , it is thereby confest that it is lawfull to retain a set Forme , ( for that is surely so , and then the often using of a lawfull thing will not make it unlawfull ) but withall that Christs command in points of his Service shall no more oblige to obedience , then the commands of men , for if it did , this would be more then recommended . And now why that which may , say they , commendably ( must , say we , necessarily in obedience to Christ ) be used in the Prayers of the Church , and being repeated oftner then once , shall be usefull to him who was not come at the first saying , or may be said more attentively by him who had before been too negligent , should be necessary to be used but once , when all mens zeale or understanding of so divine a Forme or perhaps presence at that part of the Service , shall not necessarily go along with it , I leave to more subtile Divines to instruct us . This I am sure of , that God hath made a peculiar promise to importunity in Prayer , to a coming often to him on the same errand , and Luk. 18. 5. by a phrase in the Parable seems to say , that he that comes oft to God in this manner , will at length force him to shame , if he do not grant his Petition , for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And from thence the Fathers use a bold phrase in their Liturgies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I put thee to shame , i. e. importune thee , Basil . in Liturg. and in the Psaltery of the Greek Church , which hath many Prayers mixt with it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse thy owne goodnesse put thee to shame , &c. Now that this will not be subject to the censure of vain repetitions , Mat. 6. 7. which is the onely exception made against it , ( if the example of David , Psal . 136. be not sufficient to authorize the repeating any Forme often , which is as faultlesse as that was ) might largely be evidenced , 1. By the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there used , which both Hesychius and Suidas apply to an other matter , and explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long , idle , unseasonable formes , such as Battus used in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his long-winded Hymnes so full of Tautologies , which Munster therefore rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply words , unprofitably or unseasonably , 2. By the customes of the Heathens which Christ there referres to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , use not , &c. as the Heathens ] and which are evident in their writers , especially their Tragedians ; where 't is plain , that their manner was to sound , or chant , for many houres together , some few empty words to the honour of their Gods , such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their Bacchannals , from the noise of which they were call'd Evantes ; such in Sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and especially in the Virgins Chorus of AEschylus's Tragedy , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where there are near an hundred Verses , made up of meer Tautologies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and an enumeration of the severall names of the Gods with unsignificant noyses added to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and within two verses the same again , and much more of the same stile . Two notable examples of this Heathenish custome ; the Scripture affords us one , 1 King. 18. 26. where the Prophets of Baal from morning till noon , cry O Baal , hear us , and it followes , they cryed with a loud voyce , and cut themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their custome or rites ( that loud crying the same words so long together , was as much a Heathenish rite , as the cutting of themselves . ) The other of the Ephesians , Act. 19. 34. who are affirm'd to have cryed with one voice for two houres space , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Great is Diana of the Ephesians , and 3. by the designed end that Christ observes of that Heathen custome , 1. That they may be heard by that long noyse , for which Elius scoffes them , 1 King. 18 , 27. Cry aloud , perhaps your God is a talking , or a pursuing , &c. 2. That their Petitions may be more intelligible to their Gods , to which Christ opposes , your Heavenly Father knoweth what you have need of , and so needs not your Tautologies to explain them to him . Much more might be said for the explaining of that mistaken place , but that it would seem unnecessary to this matter , the exception being so causelesse , that the Vindication would passe for an extravagance . Sect 35 Of the Prayers for the King , the account will not bee much unlike , St. Paul commands that prayers , and supplications , and intercessions , and thanksgivings be made for Kings , &c. 1 Tim. 2. 1 , 2. where though the mention of those severall sorts of Prayers , signified by those foure words , might be matter of apology , for the making severall addresses to God for Kings in one service , supposing them proportion'd to those sorts in that text , yet have we distributed the frequent prayers for him into the severall services , one solemne prayer for him , in the ordinary daily service , ( and only a versicle before as it were prooemiall to it ) another in the Letany , another after the commandements ( of which though our book hath two formes together , yet both the Rubrick and Custome , gives us authority to interpret , it was not meant that both should be said at once , but either of the two chosen by the Minister , ) another before the Communion , where the necessity of the matter , being designed for the Church militant , makes it more then seasonable to descend to our particular Church , and the King the supreame of it ; just as Herodotus relates the custome of the Persians , l. 1. p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pray for all the Persians , peculiarly for the King. To this practice of ours so grounded in the Apostle , we shall adde , 1. The reward promised ( by the Apostles intimation ) to such Prayers ( if not , as I conceive , by those words , that we may live a peaceable and quiet life , &c. that peaceable and quiet life , of all blessings the greatest , seeming to be a benefit or donative promised to the faithfull discharge of that duty , of praying , and supplicating , and interceding and giving thankes for Kings , yet certainly somewhat else ) in that high Declaration made concerning it in the next words , for this is good and acceptable before Good our Saviour , whose acceptation is reward sufficient to any action , and yet who never accepts but rewards also . 2. The practice of the antient Christians , set down by Tertull. Sacrificamus pro salute Imperatoris pura prece , our prayers are sent up a pure sacrifice for the prosperity of the Emperor , and that quoties conveniebant , in another place , at every meeting or service of the Church , & precantes semper pro omnibus Imperatoribus , vitam prolixam , Imperium securum , domum tutam , exercitus fortes , Senatum fidelem , populum probum , Orbem quietum , quaecunque hominis & Casaris vota sunt , praying alwaies for the Emperours , and begging of God for them , long life , secure reigne , the safety of his house , couragious Armies , a faithfull Senate , a good people , a quiet world , all those severalls , ( which would make up more prayers then our book hath assigned ) all that either as Man or King they can stand in need of ; and so Athenagoras and others to the same purpose , especially when they have occasion to justifie the fidelity of Christians to their unchristian Emperours , having no surer evidence to give of that , then the frequency of their prayers for them , which they which thinke necessary to abbridge , or supercede , must give us leave by that indication to judge of somewhat else , by occasion of that to pick to observe their other demonstrations of disloyalty to those that are set over them by God ; And to any that are not guilty of that crime , nor yet of another , of thinking all length of the publike service unsupportable , I shall refer it to be judged , whether it be necessary , that the King be prayed for in the Church , no oftner then there is a Sermon there . Sect 36 6. The Communion of Saints ( which if it were no Article in our Creed , ought yet to be laid up , as one of the Christians tasks or duties ) consists in that mutuall exchange of charity and all seasonable effects of it , between all parts of the Church , that triumphant in heaven , Christ and the Saints there , and this on earth militant ; which he that disclaimes , by that one act of insolence , casts off one of the noblest priviledges , of which this earth is capable , to be a fellow-citizen with the Saints , and a ●llow-member with Christ himselfe . The effects of this charity on their parts is , in Christ intercession , and in the Saints suffrages , and daily prayers to God for us , but on our part thankesgivings and commemorations , which 't is apparent the Primitive Christians used , very early solemnizing the day of Christs resurrection , &c. and rehearsing the names of the Saints out of their Dipticks , in time of the offertory before the Sacrament ; besides this so solemne a Christian duty , another act of charity there is , which the Church owes to her living sonnes , the educating them in the presence of good examples , and setting a remarke of honour on all which have lived Christianly , especially have died in testimony of the truth of that profession ; and again , a great part of the New Testament , being story of the lives of Christ and his Apostles , ( and the rest but doctrine agreeable to what those lives expressed ) it must needs be an excellent compendium of that book , and a most usefull way of infusing it into the understanding , and preserving it in the memory of the people , to assigne proper portions of Scripture in Lessons , Epistles , and Gospells to every day , every Sunday , every Festivall in the year ( which are none in our Church , but for the remembrance of Christ , and the Scripture-Saints ) to infuse by those degrees all necessary Christian knowledge , and duties into us , the use of which to the ignorant is so great , that it may well be feared , that when the Festivalls , and solemnities for the birth of Christ , and his other famous passages of life and death , and resurrection and ascension , and mission of the Holy Ghost , and the Lessons , Gospells ( and Collects ) and Sermons upon them , be turn'd out of the Church , together with the Creeds also , 't will not be in the power of weekly Sermons on some head of Religion , to keep up the knowledge of Christ in mens hearts , a thing it seems observ'd by the Casuists , who use to make the number of those things that are necessariò credenda , necessary to be beleeved , no more , then the Festivalls of Christ make known to men , and sure by antient Fathers whose Preaching was generally on the Gospells for the day ; as appears by their Sermons de tempore , and their Postils . To all these ends are all these Festivals , and these Services designed by the Church , ( and to no other that is capable of any the least brand of novell or superstitious ) and till all this antidote shall be demonstrated to be turn'd poyson , all these wholesome designes , to be perfectly noxious , till ill or no examples , uncharitablenesse , schismaticall cutting ourselves off from being fellow-members with the Saints , and even with Christ our head , till ingratitude , ignorance , and Atheisme it selfe , be canonized for Christian and Saint-like , and the onely things tending to edification in a Church , there will hardly appeare any so much as politick necessity to turn these out of it . Sect 37 7. For the reading of the Commandements , and prayer before , and the responses after each of them , though it be not antiently found in the Church , as a part of the Service , ( but only retain'd in the Catechisme ) till King Edwards second Liturgy , ( and therefore sure no charge of Popery to be affixt on it ) yet seemeth it to me a very profitable part of devotion , being made use of as it ought . The Priest after a premised prayer for grace to love and keep Gods Commandements , is appointed to stand and read every of the Commandements distinctly to the people , as a kind of Moses , bringing them from God to them ; These are they to receive in the humblest affection of heart , and posture of body , as means to try and examine themselves , and to humble themselves in a sense of their severall failings , and thereupon implore ( every one for himselfe , and for others , even for the whole Kingdome ) first Gods mercy for pardon for all that hath been committed against the letter of each commandement , or what ever Christ and the Gospell hath set down under any , or reducible to any of those heads . 2. Grace to performe for the time to come , what ever may be acceptable to Christ in that particular . This being thus distinctly and leasurely done to each particular precept , the heart enlarging to every particular under that , proves an excellent forme of confession of sinnes , and of resolution ( and prayer for strength ) to forsake them . And let me tell you , were Gods pardon thus fervently and often called for by each humble soule in a Kingdome , for every mans personall , and the whole Kingdomes Nationall sins , the Atheisme speculative and practicall , the impiety , infidelity , want of love and fear , and worship of God. &c. in the first Commandement , and so throughout all the rest , and the grace of God , to worke all the contrary graces in every heart , in the heart of the whole Kingdome ; as humbly and heartily invoked , the benefit would certainly be so great , and so illustrious , that none but Satan , who is to be dethroned , and part with his Kingdome by that meanes , would ever deem it necessary to cast out this part of Service , and have nothing at all in exchange for it . 8. For the order of the Offertory , it must first be observed , that in the Primitive Apostolick Church , the Offertory was a considerable part of the action , in the administring and receiving the Sacrament ; the manner of it was thus . At their meetings for divine service , every man as he was able brought something along with him , bread , or wine , the fruits of the Season , &c. of this , part was used for the Sacrament , the rest kept to furnish a common table for all the brethren ( and therefore in Ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to celebrate the Feast , is to administer that Sacrament , being joyn'd there with the mention of Baptisme ) rich and poor to eate together , no one taking precedence of other , or challenging a greater part to himselfe , by reason of his bringing more ; this is discernible in Saint Pauls words , chiding the Corinthians for their defaults in this matter , 1 Cor. 11. 21. every man , saith he , takes and eats before another his owne supper , ( i. e. ) the rich that brought more , eats that which he brought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he were at home eating his own private meale , without respect to the nature of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were a common meale for all , and so while one is filled to the full , some others have little or nothing to eat , which is the meaning of that which followes , one is hungry , and another is drunken ; after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased , and the bringing of the fruits of the season , which were as a kind of first-fruit offering , was out-dated , whether by Canon of the Church , or by contrary custome , this manner was still continued , that every receiver brought somewhat with him to offer , particularly bread , and wine mixt with water . Justin. Mart. Apol. 2. p. 97. sets down the manner of it clearly in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the bread and the wine of the brethren , i. e. Communicants , is brought to the Priest or Prefect , ( not as the Latine interpreter reads Praefecto fratrum ) as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and he receiving it , gives laud and praise unto God , in the name of the Sonne and the Holy Ghost , and all the people joyne in the Amen , then do the Deacons distribute that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bread , over which he hath thus given thankes , and then , saith he , over and above , the richer sort , and every one as he shall think good contributes , and that which is so raised , is left with the Priest , who out of that stock succours the Orphan and Widow , and becomes a common provider for all that are in want . This clearly distinguisheth two parts of the Offertory , one designed for the use of all the Faithfull in the Sacrament , another reserved for the use of the poore ; the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oblations , in the Councell of Laodicea , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that of Gangra , and proportionably , the repository for the first called Sacrarium in the fourth Councell of Carthage , Can. 93. ( and by Passidonius in the life of St. Augustine , Sacritarium unde altari necessaria inseruntur , where those things are laid , and from whence fetcht which are necessary to the Altar ) the other Gazophylacium or treasury , the first St. Cyprian calls Sacrificia , sacrifices , the second Eleemosynae , Almes , l. de op . & Eleem. parallell to those which we find both together mentioned , Act. 24. 17. I came to bring almes to my Nation and offerings . This , saith Justin Martyr , is our Chrestian Sacrifice , which will more appeare to him that considers that the feasting of the People , their partaking of the Sacrifice , having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was alwaies annexed to sacrifices , both among Jewes and Heathens , which the Apostle calls partaking of the Altar , and consequently that the Sacrifice , and the feast together , the sacrifice in the offertory , the feast in the eating and drinking there , do compleate and make up the whole businesse of this Sacrament , as farre as the People are concerned in it ; and all this blest by the Priest , and God blest and praised by Priest and People , and so the title of Eucharist belongs to it . Thus , after Justin Irenaeus . The Offertory of the Christians is accounted a pure sacrifice with God , as when St. Paul , saith he , mentions the acts of the Philippians liberality , he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an acceptable sacrifice ( and so Heb. 3. 16. to doe good and to communicate forget not , such acts of liberality to those that want , for with such Sacrifices God is well pleased ) and presently defines what this Sacrifice was , primitiaecarum quae sunt ejus creaturarum , the first fruits of Gods creatures . So Tertullian , modicam unusquisque stipem menstruâ die adponit , every one brings somewhat every Month , just parallell to our Offertory at Monthly Communions ; Much more might be said of this out of ancient Constitutions and Canons , if 't were not for my desire of brevity . Effectually St. Cyprian , Locuples & dives es , & dominicam celebrare te credis , & corbonam non respicis , qui in dominicum sine sacrificio venis , qui partem de sacrificio quod pauper obtulit , sumis ? Art thou rich , and thinkest thou receivest as thou oughtest , and respectest not the Corban , feedest on the poore mens Sacrifice , and bringest none thy selfe ? and Saint Augustine to the same purpose ; And 't is worth observing that many authorities , which the Papists produce for the externall Sacrifice of the body of Christ in the Masse , are but the detortion and disguising of those places which belong to the Offertory of the People , and in the Canon of the Masse that prayer which is used for the offering up of Christ , ( larded with so many crosses ) plainly betrayes it selfe to have been first instituted by relation to these guifts and oblations , as appears by the mention of Abels Sacrifice , and Melchizedecks offering ( that of Abels the fruit of the Earth , Mechizedecks a present onely of Bread and Wine to Abraham ) and the per quem haec omnia semper bona creas ( by whom thou createst all these good things ) which belongs evidently to the fruits of the Earth , but is by them now most ridiculously applyed to the body of Christ . I have beene thus large in shewing the originall of the Offertory , because it hath in all ages been counted a speciall part of divine worship , the third part of the Christian Holocaust , saith Aquinas , 2a . 2ae . q. 85. art . 3. ad . 2. the observation of which is yet alive in our Liturgy ( I would it had a more chearfull universall reception in our practice ) especially if that be true which Honorius saith , that instead of the ancient oblation of Bread and Wine , the offering of money was by consent receiv'd into the Church in memory of the pence in Judas's sayle . Now that this offering of Christians to God for pious and charitable uses , designed to them who are his Proxyes and Deputy-receivers , may be the more liberally and withall more solemnly performed , many portions of Scripture are by the Liturgy designed to be read to stirre up and quicken this bounty , and those of three sorts , some belonging to good works in generall , others to almes-deeds , others to oblatious , and when it is received and brought to the Priest , he humbly prayes God to accept those almes , and this is it which I call the service of the Offertory , so valued and esteemed among all Antients , but wholly omitted in this Directory ( only a casuall naming of a Collection for the poore by way of sage caution , that it be so order'd , that no part of the publike worship be thereby hindred ) upon what grounds of policy or pretence of necessity , I know not , unlesse out of that great fear , lest works of charity ( which the Apostle calls an acceptable sacrifice , and with which God is well pleased ) should passe for any part of the service or worship of God , which after Praying to him is an act that hath the greatest remark , and highest character set upon it , and when it is thus in the Offertory , is accounted as pars cultûs , a part of worship , say the Schoole-men . And beside , where it is used , as it ought , proves of excellent benefit ( when prudent faithfull Officers have the dispensing of it ) toward the supplying and preventing the wants of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Minister is thereby enabled to be the guardian of all that are in want , saith Justin . M. Apol. 2. and sure necessity hath little or no law or reason in it , when the rejecting of such customes as these proves the only necessary . Sect 39 9. For private Baptisme , that which our Liturgy prescribes is , that all possible care be taken , that all Children that are to be Baptized , be brought to Church , and not without great cause and necessity Baptized at home in their houses . And yet when great need shall compell them so to do , then an order of administring it is prescribed , such as in case the Child dye , it may not be deprived of the Sacrament , and in case it live , it may as publikely be presented , and with Prayer received into the Church , and pronounced to be baptized already , which is equivalent , as if it had been baptized in the publick . The clear confest ground of this practice is the desire of the Church not to be wanting to any the meanest creature , in allowing it that which Christ hath given it right to , and to encourage and satisfie the charitable desires of Parents , which in danger of instant death require it for them . This ground seems clearly to be acknowledg'd by the Compilers of this Directory , pag. 41. where 't is affirmed , that the posterity of the Faithfull borne within the Church , have by their birth ( not by their living to the next Lords day , or till they can be brought to Church ) interest in the Covenant and right to the seale of it , ( which sure is Baptisme ) and then what necessity there is , that they that are acknowledg'd to have right to that seale , should yet not be permitted to have it , ( as in case private Baptisme be excluded , some of them infallibly shall not ) I professe my understanding too short to reach ; And as ignorant I must confesse to be also , why , when they come to the Congregation , it should be utterly unlawfull for them to be Baptized in the place where Fonts have hitherto been placed , i. e. near the door of the Church , as the Directory appoints ; A new scandalous piece it seems of Popery , and Superstition , ( which is as dangerous as private Baptisme , and therefore with it together forbidden ) and yet very ancient , and farre from any superstitious intent ; Baptisme being at first in any convenient pond or river , as the Gospell , and after that Just . Martyr tells us , and is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is literally , to dope over head in the water , and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place , by which the Fathers expresse the Font. But when Churches were built , then there was an erection also of Baptisteria , at first without , but after within the Churches , and those placed neare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Porch of the Church , on no other design undoubtedly , then to signifie the Sacrament there celebrated to be a rite of initiation , or entrance into the Church , ( as the Chancell or upper part of the Church was assigned unto the other Sacrament to signifie it to belong to those only that were come to some perfection ) against which 't is not possible any thing should be objected of unfitnesse , but that the Ministers voyce will not in some Churches so easily be heard by the whole Congregation , which if it may not be helpt , by raising his voyce at that time , will not yet infuse any Popery or Superstition into it the charge that is here so heavily laid on it , ( as well as that of unfitnesse ) of which if it be guilty , Superstition is become a strange ubiquitary , ready to fly and affixe it selfe to any thing they will have it , and shall as justly be fast'ned by me on their negative , or prohibition of Baptisme in that place [ it is not to be administred in the places where Fonts , &c. ] as upon our positive appointing it . For sure if a significant rite , or designation of place , &c. without any other guilt , then that it is so , be superstitious , an unsignificant interdiction of it will be as much ; and if the positive superstition be to be condemned , the negative must be so also . Sect 40 10. For the prescript Forme of Catechisme , it is placed by our Church in our Liturgy , and as fit to be placed there as any directions for Preaching can be in theirs , ( which takes up so great a part in their Religion , and consequently in their Directory ) the previous instruction of youth being so much more necessary then that , as a foundation is then any part of the superstructure , that being necessary to the end only , but this over and above necessary to make capable of the other necessary . Of this particular Catechisme I might say somewhat , which would be worthy to be observed in these times , how much Christian prudence the Church hath shewed in it , in setting down for all to learn , only those few things which are necessary to the plainest and meanest for the direction of Christian faith and practice ; and if we would all keep our selves within that moderation , and propose no larger Catalogue of credenda to be believ'd by all then the Apostles Creed , as 't is explain'd in our Catechisme , doth propose , and lay the greater weight upon consideration and performance of the vow of Baptisme , and all the commands of God as they are explained ( and so the obligation , to obedience enlarged ) by Christ , and then only adde the explication of the nature and use of the Sacraments in those most commodious and intelligible expressions ( and none other ) which are there set down , I should be confident there would be lesse hating and damning one another ( which is most ordinarily for opinions ) more piety and charity , and so true Christianity among Christians and Protestants , then hitherto hath been met with . But seeing , though this be fit to be said , yet 't is unnecessary in this place , this Catechisme being not put in ballance with any other way of instructing youth in the Directory , but only sold or cast away for nought , and no money , nothing taken or offered in exchange for it , I am superseded from this , and only left to wonder why Ca●echizing of Children in the faith and knowledge of their vowed duty , ( which I hope is no stinting of their Spirits ) should be one of those burthens which 't is so necessary should be thrown off , and not so much as consider'd in this Directory . Sect 41 11. For Confirmation , which ( being a thing wherein the Bishop is a party , will , I must expect , be matter of some envy and odium but to name it , and ) being so long and so scandalously neglected in this Kingdome ( though the rule have also been severe and carefull in requiring it ) will now not so easily be digested , having those vulgar prejudices against it , yet must I most solemnly professe my opinion of it , That it is a most antient Christian custome , tending very much to edification . Which I shall make good by giving you this view of the manner of it . It is this , that every Rector of any Parish , or Curate of charge , should by a familiar way of Catechizing instruct the youth of both sexes within his Cure in the principles of Religion , so farre , that every one of them before the usuall time of coming to the Lords Supper , should be able to understand the particulars of the vow made in Baptisme for the credenda and facienda , yea and fugienda also , what must be believed , what done , and what forsaken ; and be able to give an intelligent account of every one of these , which being done , every such Child so prepared , ought to be brought to the Bishop for Confirmation . Wherein the intent is , that every such Child attain'd to years of understanding shall singly and solemnly before God , the Bishop and the whole Congregation , with his own mouth , and his own consent , take upon himselfe the obligation to that , which his Godfathers and Godmothers in Baptisme promised in his name , and before all those reverend witnesses , make a firme publick renew'd promise , that by Gods helpe he will faithfully endeavour to discharge that obligation in every point of it , and persevere in it all the daies of his life . Which resolution and promise so heightned with all those solemnities , will in any reason have a mighty impression on the Child , and an influence on his actions for ever after . And this being thus performed by him , the Bishop shall severally impose his hands upon every such child ( a Ceremony used to this purpose by Christ himselfe ) and blesse , and pray for him , that now that the temptations of sinne , begin more strongly , in respect of his age to assault him , he may receive grace and strength against all such temptations or assaults , by way of prevention and speciall assistance , without which obtained by prayer from God , he will never be able to do it . This is the summe of Confirmation , and were it rightly observed ( and no man admitted to the Lords Supper , that had not thus taken the Baptisme-bond from the sureties into his owne name , and no man after that suffered to continue in the Church , which brake it wilfully , but turn'd out of those sacred coutts , by the power of the keyes in excommunication ) it would certainely prove , by the blessing of God there begged , a most effectuall means to keep men , at least within some tearmes of Christian civility , from falling into open enormous sins ; and that the defaming and casting out of this so blamelesse gainfull Order should be necessary or usefull to any policy , save only to defend the Devill from so great a blow , and to susteine and uphold his Kingdome , I never had yet any temptation or motive to suspect or imagine . Instead of considering any objections of the adversary , against this piece , whether of Apostolicall or Ecclesiasticall discipline ( which I never heard with any colour produced ) I shall rather expresse my most passionate wish unto my Friends , those who sincerely wish the good of this Nationall Church , that they will endeavour their utmost to revive these meanes of regaining the purity and exemplary lives of all its members , when God by restoring our Peace shall open a doore for it . Sect 42 12. For the Solemnities of Buriall , as they are certainly uselesse to them who are dead , so are they not designed by us but to the benefit of the living in Lessons and Prayers upon those occasions , as also for the freeing us from the imputation of rudenesse and uncivility ( which Christianity teaches no body ) to those bodies which shall have their parts in the resurrection , and to their memories , which the obligation of Kindred , friendship , at least the common band of Christianity , make pretious to us ; and that it should be necessary , and tend to edification , not to pray such seasonable Prayers , heare , and impresse upon our hearts such seasonable Lessons , ( at a time when they are exemplified before our eyes , and our hearts being softned with mourning , are become more malleable ) to performe such laudable Christian Civilities , only for fear we should ( not pray but ) be thought to pray to or for them , over whom , or near whose hearse , or by or toward whom we thus pray , ( which that we do not , our Prayers that then we use , are ready to testify ) is another unreasonable , able to evidence the power of prejudice and faction to any that is not sufficiently convinced of it . Sect 43 13. For that of thankesgiving after Childbirth , as it may be acknowledged , to be taken up in proportion to , or imitation of Purification among the Jewes , so is it not thereby lyable to any charge of evill ; For herein is a merveilous mistake among men , to think that because the continuing of circumcision was so forbidden by St. Paul Gal. 5. 2. therefore it should be unlawfull for any Christian Church , to institute any usage which had ever been commanded the Jewes . For the reasons which made the retaining of circumcision so dangerous , will not be of any force against other customes of the Jewes , as 1. That it was prest by the Judaizing Christians , as necessary to justification , Gal. 5. 4. which is in effect the disclaiming of Christ or of any profit v. 2. or effect v. 4. by him , a falling from grace , and renouncing the Gospell , 2. That it was contrary to that liberty or manumission from the Judaicall Law which Christ had purchased , v. 13. to have circumcision imposed as a Law of Gods still obligatory , when Christ by his death hath cancelled it . 3. That some carnall professors , which thought by this meanes to escape the opposition , and persecution ; which then followed the doctrine of Christ , and profession of Christianity , did much boast that they put themselves and their Disciples in a course to void the crosse , c. 6. 12. which is the meaning of that , v. 13. that they may glory in your flesh , i. e. in your being circumcised , as that is by Saint Paul opposed to glorying in the Crosse , v. 14. i. e. the persecution that followed profession of the Gospell , as c. 5. 11. he mentions it as the only reason of his being persecuted , that he would not Preach Circumcision : agreeable to which is that of Ignatius in Ep. ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If we till now live according to the Law of the Jewes and circumcision of the flesh , we deny that we have received grace , for the divinest Prophets lived according to Jesus Christ , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for doing so were persecuted : which they that desired to avoid , and therefore would be circumcised , or Preach Circumcision , those are the men Saint Paul so quarrels with , as those that would not suffer for Christs sake , that were not much in love with that Crosse of his . To which a fourth reason may also be added , that many of the Ceremonies of the Law did presignifie the future Messias , and the teaching the necessity of such observances as not yet abolisht , is the professing Christ not to be the Messias . All which notwithstanding , it still remaines very possible , that a rite formerly commanded the Jewes , not as significative of the future Messias , but as decent in the worship of God , without any depending on it for justification , without any opinion that the Jewish Law obliges us , and without any feare of being persecuted by the Jewes , or consequent compliance with them , may now be prescribed by the Christian Church , meerely as a humane institution , judging that decent or usefull now which was so then , and in this case , if nothing else can be objected against it , save only that God once thought fit to prescribe it to his owne People , there will be little fear of danger in , or fault to be found with any such usage . For it is an ordinary observation which Paulus Fagius in his Notes on the Targum ( a most learned Protestant ) first suggested to me , that many of the Jewish Ceremonies were imitated by Christ himselfe under the Gospell . I might shew it you in the Apostles , who were answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi or messengers among the Jewes , and were by Christ our High-Priest sent abroad to all Nations to bring in ( that peculium , which of all others he counted most his due , having paid so deare for it ) sinners to their Saviour , as they were among the Jewes , sent by the High-Priest to fetch in the dues to the Temple . So also the imposition of hands , a forme of benediction among the Jewes , as antient as Jacob himselfe , Gen. 48. 14. In blessing Josephs Sonnes , and is often used by Christ to that same purpose . And even the two Sacraments are of this nature , Baptisme related to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , washings used by them at the initiating or admitting of Proselytes , and Christs taking bread , and giving Thanks , &c. after Supper ( wherein the other Sacrament was first instituted ) was directly the Postcoenium among the Jewes , not a peculiar part of the Passeover Feast , but a Ceremony after all Feasts , very usuall among them . So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Assemblies civill or sacred among the Jewes , is made use of to signifie the Christian Church , which Christ was to gather together . So the Lords day , one day in seven , proportionable to their Sabbath . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Elders among the Jewes , are brought by the Apostles to signifie an Order in the Church , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , colleges of many of them together , called by Ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacred Societies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Counsellors and Assistants of the Bishops , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Ep. ad Trall : are parallell to the Sanhedrim , or Councell of Elders that were joyned to Moses in his government , to facilitate the burthen to him . The same may be said of the Deacons which were an imitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Treasurer or Steward among them , and consequently the place , where the goods which they were to distribute were kept , is parallell to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the treasury , and so the Bishop also , saith Grotius , is a transcript of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Congregation . And the Patriarchs among Christians are taken from the heads of the Tribes among them , called ordinarily by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adde unto these the Christian Censure of Excommunication answerable to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( whether it were from sacred or onely from civill Assemblies among them , it matters little , for the civill among them may be accommodated to Ecclesiasticall among Christians , as in some of the fore-mentioned is acknowledged , and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies primarily any kind of Assembly , and is so taken , Matth. 6. 5. is appropriated to a place of divine worship in other places ) and the severall degrees of it in the Christian Church , answerable to their Niddui , Cherem , and Schammatha ; And so for Absolution also . All this I have said , and might adde much more to make the demand appear no unreasonable one , that it may be lawfull for the Church to use a custome , which hath some resemblance of some Ceremony in force antiently among the Jewes , viz. that of the Purification of Women in our Churching . Which objection being removed there will remain no other , and then that it should be simply unlawfull or unedifying , to take notice of the deliverance of each Woman , or to pay acknowledgement to God for it , and necessary to set up such Schooles of ingratitude in the Church , is more then ingenuous nature will suffer any Christian to believe , upon the bare authority of these Assemblers . Sect 44 14. The Communion of the sick , if it be superstition and Popery also , ( as sure is implyed by the no mention of it at the visitation of the sick in the Directory ) 't is sure of a very long standing in the Church ; the Canons of the Councells about the Lapsi and Excommunicate , that generally take care that they should have the Peace of the Church in extremis ( answerable to our Absolution at that time ) and if with expressions of penitent hearts they desire it , the Sacrament also , are evidences so clear of this custome , that I shall not need produce any testimonies ; those that are moved with the practice of Antiquity being sufficiently furnisht with them ; If any man be unsatisfied in this , let him read the famous story of the dying Serapion in Eusebius , l. 6. c. 36. And that it should be necessary to the edification of that Church , that this viaticum , ( as the Fathers call'd it ) should be denyed every hungring and thirsting traveller at that time , when it might yeeld him most comfort , and our charity most inclines us to allow it him , nay that the Church should be thought to suffer by that in any eminent manner ( if it were ill ) which is done privately only to some particular , ( and order taken that all publikely should be warned to receive the Communion frequently in the Church , and so not want it on the bed , or trouble the Minister then for it ) and consequently the Church perhaps never hear of it , this is againe a new kind of necessity , to be fetcht from some under-ground Fundamentall Lawes of I know not whose laying , that the Christian Church never heard of till these times . Sect 45 15. As for the Service of the Commination , fitted for the first day of Lent , which by denuntiations against particular sins under the Law , ( appointed to be read to , and attested by the people , with an Amen of acknowledgement , that every such offendor is by the Law cursed , not of Prayer that he may be so dealt with in Gods justice ) is designed to bring men to humiliation and contrition for sinne , the speciall duty of that day and the ensuing season , and closeth with most affectionate prayers for such penitents ; it is matter of some panick senselesse feares to some ignorant men ( which are very tender and passionate friends to their beloved sinnes , and dare not subscribe to the condemnation of them ) but very usefull to awake even those and all others out of this security , as a Feaver to cure the Lethargick to kindle a fire about mens eares , that they may see their danger , and make out to the use of all Christian means of repentance and devotion , and laying hold on Christ to avert it ; and if such a bug-beare as that of being thought to curse our selves and friends in the saying Amen to the threatnings ( which will be true to all impenitents whether we say Amen or no ) be sufficient to exorcize such an exorcist , to cast out of the Church such a powerfull means of bringing sinners to repentance , or if bare prejudice of the Assemblers without either hearing or objecting against it , be enough to make it necessary to be left out of our service , the Divell will never be in danger from his enemies , as long as he may have but the spell of the Directory to put them thus to flight for him . Lastly , for the observation of Lent , &c. if they be consider'd in generall as Fasts , there will sure be no necessity to renounce them ; the Jewes had their Fasts as well as Feasts ( and those set publick , not only voluntary private Fasts ) and not only that great day of Expiation appointed by God himselfe , but occasionall ones appointed by men , and yet , when appointed , as constantly observed as that other , the Fast of tbe fourth month , of the fifth , of the seventh , and of the tenth month , Zach. 8. 19. and under Christianity , though in the time of Christs presence with the Disciples , they fasted not , yet the fasting of John's Disciples , nay the twice a week of the Pharisees themselves , is not ( though mention'd yet ) reprehended , but implicitly approved by Christ , and of his own , saith he , they should not have that immunity long , the dayes should come when the Bridegroome should be taken away ( and that is ever since Christs ascension ) and then shall they fast in those dayes . 'T were easie to justifie this through the writings , and by the practice of the whole Church of God , till these dayes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let loose , till these dayes of animosities and Epicurisme , have made the usage of Fasts by Papists , a command to us not to use them , and concluded the abating any thing of our gluttony to be an intrenchment on our Christian Liberty , and both those deceits together quarrell'd all Christian times of fasting out of our practice first , then out of our Kalender . This being said in generall of fasting , the application of this to these fasts of the Church , will be indisputably satisfactory to any , that shall but consider the occasions of each of them , of the Lenten-fast , the knowne forty daies example of abstinence in Christ , whereupon saith St. Jerome , Vnam quadragesimam sec : traditionem Apostolorum , &c. jejunamus , We fast the Lent according to the tradition of the Apostles , and Epiphanius joynes with him to make the Lent fast an Apostolicall tradition , and others of the Antients concurring for the practice of it , if not so punctuall for the tradition ; Saint Basil may speake for all in hom . 2. of Fasting , that there was no age nor place , but knew it , and observed it . And then I know no necessity of despising Christs patterne , and Apostolicall practice , unlesse it be the same which obliges to the destroying of Episcopacy ( which as it is an imparity opposite to the equalitie of Presbyters , is clearly deducible from both those Authorities , to which it seems this yeare is resolv'd to prove fatall ; ) that so there may be at length as little imitation of Christ among us , as reverence to Apostles . Then for Rogation week , though the originall or occasion of that cannot be deduced so high , but is by Historians referred to Claud : Mamertus Bishop of Vienne in France , for the averting of some Judgements , which on the observation of many inauspicious accidents and prodigies were sadly feared to be approaching , yet will it not be Necessary to turne the Fasts , or the Letanies , or the Services assigned to it out of the Church , as long as dangers are either present , impendent , or possible , or indeed as long as there be sinnes enough among us to abode us ill , or provoke any wrath of Heaven , any judgments on us ; And when all those occasions cease , I am content those Services may be laid aside also , i. e. when we meet all together in heaven . Next , the Ember weeks are of great Antiquity in the Church called the quatuor tempora in the Latine Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from whence I conceive is the English Ember ) in the Greek , and ( beside the first institution of them for quarterly seasons of devotion , proportion'd to each part of the yeare , as the first fruits of every season , that the whole , and each division of it might be blest by it , and again beside their answerablenesse to those foure times of solemne Fast mention'd among the Jewes , that we Christians may not be inferiour unto them in that duty ) an admirable use is assign'd to them in the Church , in imitation of the Apostles , Act. 13. 3. by Fasting and Prayer , to prepare for the ordination of Ministers , immediately consequent to every such week , that God would send , and furnish worthy Instruments of his glory to serve him in that glorious Office , and till Ministers are acknowledg'd to be generally so good , that either they cannot or need not be better , till those are also grown immortall ( as the framers of this Ordinance ) and so no use of care for succession , I shall suppose it not over-necessary to precipitate these out of the Church of Christ , but rather wish that there were in our Liturgy some Service appointed of Lessons and Prayers for this purpose , to be used constantly on the dayes of Fast through those weekes . Sect 47 Thus have I , as briefly as I could , examined all the pretended exuberances of our Liturgy , which have required it thus to be more then lanced even to a deliquium animae , to many fainting fits a long while , and at last to it 's fatall period , if our Assemblers may be allowed of the Jury , and this Ordinance have leave to be the executioner ; And as yet to the utmost of our impartiall thoughts can we not discerne the least degree of Necessity , of any the most moderate signification of the word , to own so tragicall an Exit . The leafes which have been spent in this search , as it may seem unnecessarily , might perhaps have been better employed ; Yet will it not be unreasonable to expect a favourable reception of them , when 't is considered , that by this meanes a farther labour is spared , there needing no farther answer to the whole body of the Directory , or any part of it , when it shall thus appeare , that there was no necessity for the change , nay ( which I conceive hath all along been concluded ) that the continuance of the Liturgy , unlesse some better offer or bargain were proposed to us , is still in all policy , in all secular or Christian prudence most necessary . And therefore when we have considered the second particular in the Ordinance , and to that annext a view of some severalls in the Preface , the Readers taske will be at an end , and his patience freed from the tentation of our importunity . Sect 48 The second thing then in the Ordinance is , that all the severals which this Ordinance is set to confront , are Statutes of Edward the sixth , and of Queen Elizabeth , all which are without more adoe repealed by this Ordinance ; which I mention not as new acts of boldnesse , which now we can be at leasure to declame or wonder at , but to justifie the calumniated Sons of this Church , who were for a long time offered up maliciously to the Peoples hatred and fury , first as illegall usurpers , and adders to Law , then as Popishly affected , and the patterne of Queen Elizabeths time vouched to the confirming of this their Charge , and the Erection of her very Picture in some Churches , and solemnization of a day for her annuall remembrance , ( by those who will not now allow any Saint , or even Christ himselfe the like favour ) design'd to upbraid those wayes and reprove those thoughts . It seemeth now 'tis a season for these men to traverse the scene , to put off disguises , and professe openly and confidently , what 'till now they have been carefull to conceale , that their garnishing the Sepulchre of Queen Elizabeth was no argument that they were cordially of her Religion , or meant kindnesse sincerely to the Queen Elizabeths Reformation . Some seeds we know there were of the present practises transmitted hither from our Neighbour Disciplinarians in the dayes of Q. Elizabeth , and some high attempts in private zeale in Hacket , and Coppinger , and Arthington , at one time , which when God suffered not to prosper , it was the wisedome of others to call phrensie and madnesse in those undertakers . And generally that is the difference of fate between wickednesse prospering and miscarrying , the one passeth for Piety , the other for Fury . I shall now not affirme , ( or judge my Brethren ) but meekly aske this question , and leave every mans own Conscience to answer ( not me , but ) himselfe in it sincerely , and without partiality , whether if he had lived in the dayes of Q. Elizabeth , and had had his present perswasions about him , and the same encouragements and grounds of hope , that he might prosper and go thorough with his designs , he would not then in the matter of Religion have done just the same ; which now he hath given his Vote , and taken up Armes to doe . If he say , out of the uprightnesse of his heart , he would not , I shall then only aske why it is done now , what ill planet hath made that poyson now , which was then wholesome food , why Q. Elizabeths Statutes should be now repealed , which were then so laudable ? If any intervenient provocation , or any thing else extrinsecall to the matter it selfe have made this change now necessary , this will be great injustice in the Actors . Or if the examples of severity in her dayes , ( the hanging of Coppin and Thacker , An. 1583. at S. Edmundsbury , for publishing Brownes book , ( saith Cambden ) which ( saith Stow p. 1174. ) was written against the Common-Prayer-Book ) might then restrain those that were contrary-minded , I know no reason why the Lawes by which that was done , should not still continue to restrain ; or at least why Conscience should not be as powerfull , as Feare . From all this I shall now take confidence to conclude , that were there not many earlier testimonies to confirme it , this one Ordinance would convince the most seducible mistaker of these two sad truths . Sect 49 1. That the preservation of Lawes , so long and so speciously insisted on was but an artifice of designe to gaine so much either of authority to their Persons , or of power and forte into their hands , as might enable them to subvert and abolish the most wholesome Lawes of the Kingdome , and in the mean time to accuse others falsly of that , which it was not their innocence , but their discretion , not their want of will , but of opportunity , that they were not really , and truly , and perfectly guilty of themselves , that so they most compleatly own and observe the principles by which they move , and transcribe that practice , which hath been constantly used by the Presbyterians , ( wheresoever they have appear'd ) to pretend their care & zeale to liberty , that by that means they may get into power ( like Absalom a passionate friend to justice , when he had an itch to be King ; or like Deioces in Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his ambition of Magistracy made him content to be just ) which as soon as they attain , they inclose , and tyrannically make use of to the enthralling and enslaving all others ; Even Lawes themselves , the only Bounds and Bulwarks of Liberty , which alone can secure it from servitude on one side , and licentiousnesse on the other ( which very licentiousnesse is the surest way to servitude , the licentiousnesse of one implying the oppression and captivity of some other , and being it selfe in a just weighing of things the greatest * slavery as much as the mans own unruly passions are greater Tyrants then Lawes , or lawfull Princes ) are to be levell'd in their Jehu-march , to be accused and found to be at last the only guilty things , and the same calamity designed to involve the pretended Enemies of Lawes and the Lawes themselves . Sect 50 The second truth that this unhappy Ordinance hath taught us , is that which a while ago had been a Revelation of a Mystery indeed , which would without any other auxiliary have infallibly quencht this flame ( which now like another Aetna and Vesuvius is gotten into the bowells of this Kingdome , and is there likely to rage for ever , if it be not asswaged from Heaven , or determin'd through want of matter , by having devoured all that is combustible ) but now is a petty vulgar observation , that hath no influence or impression on any man , and therfore I scarce now think it worthy the repeating ; and yet to conclude this period fairly , I shall ; 't is only this , That the framers of this Ordinance , that have so long fought for the defence of the establisht Protestant Religion , will not now have Peace , unlesse they may be allowed liberty to cast off and repeale every of those Statutes , that of the second and third of Edward the sixth , that of the fifth and sixth of the same King , that of the first of Qu. Elizabeth , that of the fifth , that of the eighth of the same Queen , ( though not all at once , yet as farre as concernes the matter in hand , by which you may be assured , that the fragments of those Statutes which remain yet unabolished , are but reserved for some other opportunity , as ready for a second and third sacrifice , as thus much of them was for this ) by which the Protestant Religion stands established in this Kingdome , and in which the whole worke of Reformation is consummate . And all this upon no higher pretence of Reason , then only a Resolution to do so , a not being advised by their Divines to the contrary , and ( to countenance the weaknesse of those two motives ) a proofelesse scandalous mention , or bare naming of manifold inconveniencies , which might as reasonably be made the Excuse of Robbing , and Murthering and Damning ( as farre as an Ordinance would reach ) all men but themselves , as of abolishing this Liturgie . Lord lay not this sinne to their Charge . CHAP. II. Sect 1 THe Preface to the Directory , being the Oratour to perswade all men to be content with this grand and suddain change , to lay down with patience and aequanimity , all their right which they had in the venerable Liturgy of the Church of England , and account themselves richly rewarded , for doing so , by this new framed Directory , begins speciously enough , by seeming to lay down the only reasons , why our Ancestors a hundred yeares agoe , at the first Reformation of Religion , were not only content , but rejoyced also in the Booke of Common Prayer , at that time set forth ; But these reasons are set down with some partiality , there being some other more weighty grounds of the Reformers framing , and others rejoycing in that Booke , then those negative ones which that preface mentions , viz. the perfect Reformation wrought upon the former Liturgy , the perfect conformity of it with , and composure out of the Word of God , the excellent orders prescribed , and benefit to be reaped from the use of that Booke , and the no manner of reall objection , or exception of any weight against it ; All which if they had been mentioned , as in all justice they ought , ( especially when you report not your own judgements of it , but the judgements of those rejoycers of that age , who have left upon record those reasons of their rejoycing ) this Preface had soon been ended , or else proved in that first part , an answer or confutation of all that followes . But 't is the manner of men now adaies , to conceale all that may not tend to their advantage to be taken notice of , ( a practice reproached by honest Cicero , in his bookes of offices of life , in the story of the Alexandrian ship-man , that went to relieve Rhodes , and out-going the rest of his fellowes , sold his Corne at so much the more gain , by that infamous artifice , though not of lying , yet of concealing the mention of the Fleet that was coming after ) and to cut off the locks of that Sampson whom they mean to bind , pare and circumcise the clawes of that creature they are to combate with ; I mean to set out that cause , and those arguments at the weakest , to which they are to give satisfaction . And yet by the way , I must confesse , that even these weake arguments which they have named , are to me of some moment , as first , The redresse of many things which were vaine , erroneous , superstitious and Idolatrous , which argues that all is not now involv'd under any of those titles , nor consequently to be abolisht , but further reform'd only . 2. That they which did this , were wise and pious , which they that were , would never take pains to purge that which was all drosse , their wisedome would have helpt them to discern that it was so , and their piety oblige them to reject it altogether , and not to save one hoofe , when all was due to the common slaughter . 3. That many godly and learned men rejoyced much in the Liturgy , which argues that all was not to be detested ; unlesse either these men now be somewhat higher then Godly or Learned , of that middle sort of rationalls , that Iamblichus out of Aristotle speaks of , betwixt God and Man , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or unlesse it be confest that many Godly and Learned men may be mistaken in a matter of this moment , and then these may be also mistaken at this time . Sect 2 Having therefore made use of that artifice , mention'd some generall slight grounds of mens approving and rejoycing in the new-formed Liturgy , the Composers of that Preface , I mean speedily to weigh them down , with a heape of contrary sad matter , and then to leave it to the Readers judgement , whether they are not his friends , thus to disabuse him , and his silly good-natur'd ancestors , that were thus slightly flatter'd into a good opinion of an inconvenient , if not mischievous Liturgy . Great hast is therefore made , and some arts and preparations used , to work upon the affection more then judgement of the Reader , and this is done by that Rhetoricall pathetick stroke [ Howbeit , long and sad experience hath made it manifest ] Words of some consideration and efficacy , but that they have one weak part in them , an infirmity that this age is very subject to , and to murmurers , and passionate lovers of newes and change , how irksome and tedious soever the experience of this Liturgy hath been , 't is notoriously certain that it hath not been said , save only againe to those evill eyes ; but on the other side , a continuall flote and tide of joy to all true English-men , to see and observe the prosperity and flourishing of this Church , in a perpetuall swelling and growth , ever since the establishing of that Protestant Liturgy and Religion together among us , till at last ( about the time when this vast calamity brake in upon us ) it was grown to such an height , as was certainly never heard of ( or by Enemies themselves affirmed at any other time to have been ) in this Kingdome , or ( were it not a little like boasting , to which yet you have constrein'd us , I should adde ) in any other part of Europe also for these many hundred yeares . Sect 3 But what is it that this so falsely supposed sad experience hath made manifest ? Why , that the Liturgy used in the Church of England ( notwithstanding the paines and Religious intentions of the Compilers of it ) hath prov'd an offence , not only to many of the Godly at home , but also to the Reformed Churches abroad . In which words we shall not take advantage of the Confession of the Religious intentions of the Compilers of our Liturgy , which signifies the offence here spoken of in their notion of it to be acceptum , non datum , taken when it was not given ; nor 2. Oppose those religious intentions to the irreligious mistakes of others , and accusations of those things which were so religiously intended ; nor 3. Compare the reputations of those Persons which compiled that Liturgy , whether in King Edwards ( Cranmer , Ridley , P. Martyr ) or in Queene Elizabeths dayes ( Parker , Grindall , Horne , Whitehead , &c. ) with the Members of this Assembly , much lesse the intentions of them , which in the mouth of Enemies is acknowledged religious , with the intentions of these , which if we may measure by their more visible enterprizes , and the Covenant , in which they have associated contrary to all Lawes of God and men , we shall have temptation to suspect not guilty of over-much Religion , or good purpose to the government of this Kingdome ; nor 4. Confront the number of those that are here confest to be pleased and benefited , against those others that are said to be offended , which were argument enough for that which is established , that considering the danger of change , it ought in all reason rather to stand to please one sort , and benefit them still , then to be pull'd down to comply with the other . But we shall confine our selves to that which the objectors principally designed as a first reason for which our Liturgy must be destroyed , because , forsooth , say they , it hath prov'd an offence , &c. For the thorough examining of which reason , it will be necessary to inquire into these three things . 1. What they mean by offence . 2. What truth there is in the assertion , that the Liturgy hath prov'd so to the Godly at home , and to the Reformed Churches abroad . 3. How farre that might be a reason of destroying that which proves an offence . Sect 4 For the first , the word Offence is an equivocall mistaken word , and by that means is many times a title of a charge or accusation , when there is no reall crime under it ; For sometimes , in our English language especially , it is taken for that which anybody is displeased or angry at , and then if the thing be not ill in it self , that anger is a causelesse anger , which he that is guilty of , must know to be a sinne , and humble himselfe before God for it , and fall into it no more , and then there need no more be said of such offences , but that he that is or hath been angry at the Liturgy , must prove the Liturgy to be really ill , ( which if it could be done here , the matter of Offence would never have been charged on it , for that is set to supply the place of a greater accusation ) or else confesse himselfe , or those others so offended , to have sinned by such anger . But then 2. If we may guesse of the meaning of the word by the reason which is brought to prove the charge [ For not to speak , &c. ] it is set here to signifie . 1. The burthen of reading all the Prayers . 2. The many unprofitable burthensome Ceremonies , which hath occasion'd mischiefe by disquieting the Consciences of those that could not yeeld to them , and by depriving them of the ordinances of God , which they might not enjoy without conforming or subscribing to those Ceremonies . To proceed then to the second thing , what truth there in this Assertion , and view it in the severalls of the proofe . Sect 5 For the first of these , the burthen of reading the Prayers ; if they were enough to prove the Liturgy offensive , all Christian vertues would be involv'd in that charge , because they have all some burthen and difficulty in them , and for this particular , seeing we speak to Christians , we might hope that the Service would not passe for a burthen to the Godly ( who are here named ) i. e. to minds truly devout , as if it were longer then it is ; and that it may not do so , I am sure it is very prudently framed with as much variety , and as moderate length of each part , as could be imagined , and sure he that shall compare the practices , will find the burthen and length both to Minister and People to be as great , by observing the prescriptions in the Directory , in the shortest manner , as this that our Liturgy hath designed . 3. For the many unprofitable burthensome Ceremonies . Every of those Epithets is a calumny ; for 1. They are not many , To the People I am sure , For kneeling and standing , which are the only Ceremonies in the daily Service , will not make up that number ( and for the rest , there is but a superaddition of some one in each Service . ) As for sitting bare , if reason it selfe will not prescribe that civility to be paid to God in the House of God , ( where without any positive precept , Jacob put off his shooes from his seet ) neither doth our Liturgy prescribe it . 2. They are not unprofitable , but each of them tending to advance the businesse to which they are annext , kneeling to increase our humility , and joyn the body with the soule in that duty of adoration , standing to elevate , and again to joyn with the soule in Confession of God and Thankesgiving , and the rest proportion'd to the businesse in hand ; and 3. If not many , nor unprofitable , then not burthensome also . As for the disquieting the Consciences of many godly Ministers and People , who could not yeeld to the Ceremonies ; I answer , that by what hath formerly been said , and the no-objection in this Directory against any such , it appears that there is no Ceremony appointed in our Liturgy which is improper or impertinent to the action , to which it is annext , much lesse in it self unlawfull . And then for mens Consciences to be disquieted , it argues that they have not , in that manner , as they ought , desired information ; as for Ministers , we know that all that have been received into that Order , have voluntarily subscribed to them , and consequently have receded from their own subscription , if they have refused to conforme . And we desire to know what tender respect will be had to the Consciences of those , who will submit to your Directory , and afterward refuse to conforme unto it . I am sure the denuntiations which we have heard of against the dissenting Brethren , about the matter of Jurisdiction and Censures ( and now lately concerning the depravers of your Directory ) have been none of the mildest , although those are your own fellow-Members , that have assisted you as affectionately in the grand Cause as any , and never made themselves liable to your severity , by having once conformed to you in those particulars . And so 3. For depriving them of the Ordinances of God , &c. if that were the punishment appointed for the obstinate and refractory , 't is no more then the Lawes of the Land appointed for their Portion , and in that sure not without any example in Scripture and Apostolicall practice , who appointed such perverse Persons to be avoided , which is a censure as high as any hath been here on such inflicted . What Ordinances they were of which such men were deprived , I conceive is specified by the next words , that sundry good Christians have been by means thereof kept from the Lords Table , which must needs referre to those that would not kneele there , and why that should be so unreasonable , when the very Directory layes the matter so , that none shall receive with them who do not sit , there will be little ground , unlesse it be that no posture in the Service of God can be offensive , but only that of kneeling , which indeed hath had the very ill luck by Socinus , in his Tract Coenâ Domini , to be turn'd out of the Church as Idololatricall ( with whom to affirme the same will be as great a complyance , as kneeling can be with the Papists . ) And by these as superstition at least , I know not for what guilt , except that of too much humility , as being in M. Archer his Divinity , as before I intimated , a betraying of one of the greatest comforts in the Sacrament , the sitting fellow-Kings with Christ in his earthly Kingdome , confessing thereby that some mens hearts are so set on that earthly Kingdome , that the hope of an Heavenly Kingdome will not yeeld them comfort , unlesse they may have that other in the way to it ; and withall telling us , that he and his Compeeres are those men . Sect 6 Having survey'd these stveralls , and shewed how unjustly the charge of Offence is laid on the Liturgy , and how little 't is prov'd by these reasons , I shall only adde , that the proposition pretended to be thus proved by these particulars , is much larger then the proofe can be imagined to extend . For part of the proposition was , that the Liturgy was offence to the Reformed Churches abroad ; To which the [ For ] is immediately annext , as if it introduced some proofe of that also . But 't is apparent , that the proofes specified inferre not that , for neither the burthen of reading is Offence to them , nor are their Consciences disquieted , nor they deprived of Gods Ordinances by that means . In which respect 't is necessary for us to conclude , that the word Offence , as applyed to them , is taken in that other notion , that they are displeased and angry at it . To which we then must answer , that although there is no guilt inferred from the undergoing this fate of being disliked by some , but rather that it is to be deemed an ill indication to be spoken well of by all , yet have we never heard of any Forraigne Church which hath exprest any such offence ; the utmost that can be said , is ( and yet not so much as that is here suggested ) that some particular men have exprest such dislike ; to whom we could easily oppose the judgment of others more eminent among them who have largely exprest their approbation of it . And 't is observeable , that Calvin himselfe , when from Franckfort he had received an odious malitious account of many particulars in our Liturgy ( as any will acknowledge that shall compare the report then made , with what he finds ) though he were so farre transported as to call them ineptias , follies , yet addes the Epithet of tolerabiles , that though such , they were yet tolerable . And therefore In the third place , I may now conclude , that if all that is thus affirm'd to prove the Offence in the Liturgy , used in the Church of England , were ( after all this evidence of the contrary ) supposed true , yet is it no argument to inferre the justice of the present designe which is not reforming , but abolishing both of that and all other Liturgy . Were there Offence in the length of the Service , that length might be reform'd , and yet Liturgy remain ; were there offence in the Ceremonies , or mischiefe in the punishing them that have not conformed , those Ceremonies might be left free , that Conformity be not thus prest , and still Liturgy be preserved inviolate . As for the Forreigne Churches , 1. I shall demand , whether only some are thus offended , or all . Not all , for some of the wisest in these Churches have commended it ; and if some only , then it seems others are not offended , and why must we be so partiall , as to offend & displease some , that we may escape the offending others ? not sure because we more esteem the judgments of the latter , for by the Apostles rule the weaker men are , the more care must be taken , that they be not offended . 2. I shall suppose that their Liturgy , or their having none at all , may possibly offend us , and then demand why they shall not be as much obliged to change for the satisfying of us , as we of them ? I am ashamed to presse this illogicall discourse too farre , which sure never foresaw such examination , being meant only to give the people a formall specious shew for what is done , a heap of popular Arguments , which have of late gotten away all the custome from Demonstrations , and then , Si populus vult decipi , decipiatur , if the tame Creature will thus be taken , any fallacy , or Topicke doth as well for the turn , as if Euclid had demonstrated it . Sect 8 In pursuit of this popular Argument it followes , that by this means , i. e. of the Liturgy , divers able and faithfull Ministers were debarred from the exercise of their Ministry , and spoyled of their livelyhood , to the undoing of them and their Families . To which I answer , 1. That if this be true , it is very strange that so few of this present Assembly were of that number . For of them I may surely say many , very many in proportion , were not debarred of the exercise of their Ministry , were not dispoyled of their livelyhood , &c. And if any one was , which I professe I know not , I believe it will be found , that the standing of Liturgy brought not those inflictions upon him . The conclusion from hence will be , that either these present Assemblers concurred not in judgment with those many able and faithfull Ministers ( and then why do they now bring their Arguments from them , whose judgement they did not approve and follow ? ) or else that they were not so valiant , as to appear when sufferings expected them , or else that they had a very happy Rainbow hanging over their heads to avert from them that common storme . But then 2. It might be considered , whether those mentioned penalties have not been legally , and by act of Parliament , inflicted on those who suffer'd under them , and then whether that will be ground sufficient to abolish a Law , because by force thereof some men that offended against it have beene punished . 3. Whether some men did not choose non-conformity as the more instrumentall to the exercise of their Ministry , changing one Parish for the whole Diocesse , and preaching oftner in private Families , then any other did in the Church , and withall , wheter this had not the encouragement of being the more gainfull trade , of bringing in larger Pensions , then formerly they had receiv'd Tythes . 4. Whether the punishments inflicted on such , have not generally been inferiour to the rigour of the Statute , and not executed on any who have not been very unpeaceable , and then whether unpeaceable persons would not go neare to fall under some mulcts , what ever the Forme of Government , what ever the Church Service were , none having the promise of inheriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Land of Canaan , an happy prosperous life in this world , but they whose meeknesse and obedience to Lawes have given them aclaime to that priviledge . 5. Whether the number of those , who by Ordinances have lately been so debarred of the exercise of their Ministry , and spoyled of their livelyhood , have not been farre greater then all those together ; that ever the Liturgy thus offended since the Reformation . 6. Whether this Directory , should it be establisht , would not be so imposed , that they which obey it not , shall be subject to these or the like penalties . Sect 9 'T is added in the next place , to raise the cry , and encrease the Odium , and to involve the Prelates and the Liturgy in the same calamity , ( for otherwise what hath the Prelates labouring , &c. to do with the Liturgy ? ) That the Prelates and their Faction have laboured to raise the estimation of the Liturgy to such an height , as if there were no other worship , or way of worship of God among us , but only the Service-book , to the great hindrance of the Preaching the Word . To which I answer , 1. That this or any other action of the Prelates , if supposed never so true , and never so extravagant , is wholly extrinsecall and impertinent to the businesse of the Liturgy , and the more impertinent , by how much the more extravagant , such actions being easily coerced , and reduced by and according to the rule , and such unreasonable enhaunsments separable , without any wound or violence to the Liturgy . Give the Liturgy its due , not its usurped estimation , and we are all agreed . 2. 'T is here acknowledged that this was but laboured , not affirmed that it was effected , and then this sure is too heavy a doom on the Liturgy , for that their labouring ; we do not find that Saint Paul was stroke dead , like Herod , because the Lycaonians meant and laboured to do sacrifice unto him , Act. 14. 16. But then 3. He that shall consider who they are which make this objection , will sure never be moved by it . For certainly they that have formerly set the prime of their wits and endeavours to vilify and defame the Liturgy ; and now that they think they have power , have absolutely abolisht it , will go neer to be partiall when they are to judge of the due estimation of it ; they that declaime at Bishops for advancing it , will they be just and take notice of their own contempts , which enforced the Bishops thus to rescue and vindicate it ? I shall not expect it from them , nor till then , that they will deliver any more then popular shewes of truth in this matter . For 4. The Prelates have not raised the book to an higher estimation then the Law hath raised , that is , that it may be observed so as may tend to edification , nor do we now desire any greater height of value for it , then you for the Directory , I shall adde , nor so great neither , for we do not exclude all others as unlawfull , as you have done , and then I am confident God will not lay that charge on us , which you do on the Prelates , nor any man that shall consider how different our Titles are , though our claimes not proportion'd to them . A piece of modesty and moderation which we challenge you to transcribe from us . 5. All this all this while is a meere Calumny , if by the Service Book is meant the use of the Prayers in the Liturgy , for no Prelate ever affirm'd , or is known to have thought , that there is no other way of worship of God , but that among us . But then 6. We adde that this way of publicke Prayer by set Forme , the only one establisht by Law ; ( and so sure to be esteem'd by us before any other ) is also in many respects the most convenient for Publick worship , of which affirmation we shall offer you no other proof or testimony , then what Mr. Calvin , whom before we named , hath given us in his Epistle to the Protector , in these words , Quod ad formulam , &c. As for Forme of Prayers , and Ecclesiasticall Rites , I very much approve , that it be set or certain . From which it may not be lawfull for the Pastors in their Function to depart , that so there may be provision made for the simplicity and unskillfullnesse of some , and that the consent of all the Churches among themselves may more certainly appear : and lastly also , that the extravagant levity of some , who affect novelties , may be prevented . So probable was my conjecture , that at first I interposed , that the men that had here imposed upon their fellowes so farre , as to conclude the abolition of Liturgy necessary , were those that undertook to reforme Geneva as well as England , to chastise ▪ Calvins estimation of it , as well as that of our Prelates . Sect 10 As for that pompous close , that this hath been to the great hindrance of the Preaching of the Word , and to the justling it out as unnecessary , or at best inferiour to the reading of Common-Prayer , I answer , 1. That the Liturgy , or the just estimation of it , is perfectly uncapable of this charge , it being so farre from hindring , that it requires the Preaching of the Word , assignes the place where the Sermon shall come in , hath Prayers for a blessing upon it . 2. That if any where Sermons have been neglected , it hath not been through any default either of the length or estimation of the Liturgy : for these two , if Faction and Schisme did not set them at oddes , would very friendly and peaceably dwell together , and each tend much to the proficiency and gain which might arise from either . Prayers would prepare us to heare as we ought , i. e. to practice also ; and Sermons might incite and stirre up the languishing devotion , and enliven and animate it with zeale and fervency in Prayer . And constantly the more we esteemed the Ordinance , and set our selves to the discharge of the duty of Prayer , the more should we profit by Sermons which were thus received into an honest heart thus fitted , and made capable of impression by Prayer . These two may therefore live like Abraham and Lot , and why should there be any wrangling or controversie betwixt thy Heards-men and my Heards-men ? But seeing it is made a season of complaining , I answer . 3. That it is on the other side most notorious , that in many places the Sermon hath justled out the Common Prayers , and upon such a provocation , ( and only to prevent the like partiality or oppression ) it may be just so farre now to adde , that as long as the Liturgy continues in its legall possession in this Church , there is no other legall way ( as that signifies , commanded by Law ) of the publicke worship of God among us , and although that voluntary Prayer of the Minister before Sermon , when it is used , is a part of the worship of God , ( as all Prayer is ) yet is it not prescribed by the Law , nor consequently can it without usurpation cut short or take away any part of that time which is by that assigned to the Liturgy ; the free-will offerings , though permitted , must not supplant the daily prescribed oblations , the Corban must not excuse the not honouring of Parents , the customes which are tolerated , must not evacuate or supercede the precepts of the Church . As for Sermons , which in this period seem the onely thing that is here opposed to Liturgy ; I hope they do not undertake to be as eminent a part of the worship of God among us as Prayer . If they do , I must lesse blame the poor ignorant people , that when they have heard a Sermon or two think they have served God for all that day or week , nor the generality of those seduced ones , who place so great a part of Piety in hearing , and think so much the more comfortably of themselves from the number of the houres spent in that Exercise , which hath of late been the only businesse of the Church , ( which was by God instil'd the House of Prayer ) and the Liturgy at most used but as Musick to entertain the Auditors till the Actors be attired , and the Seates be full , and it be time for the Scene to enter . This if it were true , would avow and justifie that plea in the Gospell , [ Lord open unto us , for thou hast taught in our streets ] i. e. we have heard thee Preach among us . Which sure Christ would not so have defamed with an [ I will say unto them , go you Cursed , &c. ] if it had been the prime part of his worship to be such hearers ; the consideration of that place will give us a right notion of this businesse , and 't is this , that hearing of Sermons , or what else appointed by the Church for our instruction , is a duty of every Christian prescribed in order to practice or good life , to which knowledge is necessarily preparative , and so , like many others , actus imperatus , an act commanded by Religion , but so far from being it selfe an immediate or elicite act of worship precisely or abstractly , as it is hearing , that unlesse that proportionable practice attend it , 't is but an aggravation and accumulation of our guilts , the blessednesse not belonging to the hearing , but the [ and keeping the Word of God ] and the go you Cursed , to none more then to those that heare and say , but doe not : and for the title of worship of God , whether outward or inward , outwardly exprest , or all Prayer certainly and adoration of God is the thing to which that most specially belongs , as may appeare , Psal . 95. 6. where that of worshipping is attended , with falling down and kneeling before the Lord our maker . And even your Directory , though it speak extream high of Preaching the Word , yet doth not it stile it any part of Gods worship , as it doth the reading the Word of God in the Congregation , p. 12. because indeed our manner of Preaching is but an humane thing , and the word of man. This I should not here have said , because I would be sure not to discourage any in the attending any Christian duty ( and such I acknowledge hearing to be , and heartily exhort all my Fellow Labourers in their severall Charges , to take heed to Doctrine , to Reproofe , to Exhortation , to be as frequent and diligent in it , as the wants of their Charges require of them ; and my fellow Christians also , that they give heed to sound Doctrine , that they require the Law at the Priests mouth , as of a messenger of the Lord of Hosts , and againe to take heed how they hear ) but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or impropriety of speech , that I say no more , that is in this matter discernible in the words of the Directory , and the consequent dangers which experience hath forced us to observe in them , who place the worship of God especially in hearing , have extorted thus much from us , which may be usefull to give us a due valuation of Sermon and Prayer , the former as a duty of a Christian , the latter a duty too , and an elicite act , a prime speciall part of worship also . Sect 11 And whereas 't is added , that the Liturgy by man is made no better then an Idol . 1. That is a speech of great cunning , but withall of great uncharitablenesse : cunning , in setting the words so cautiously thus , not an Idoll , but [ no better then ] ( as they , that will rayle , but would not pay for it , whose feare doth moderate the petulancy of their spleen , and coveteousnesse keep them from letting any thing fall that the Law may take hold of , are wont to do ) and yet withall signifying as odiously as if it had been made an Idoll indeed . Whereas the plain literall sense of the words if it be taken , will be this , that an Idoll is not worse then our Common-Prayer-Book is to many , or that it is used by many as ill as an Idoll is wont to be used , which is then the most bitter piece of uncharitablenesse , if not grounded on certaine knowledge , and that impossible to be had by others , as could be imagined . The truth is , this Directory hath now proved that there is a true sense of these words , the Compilers of which have demonstrated themselves to be those many that have made our Liturgy no better then an Idoll , have dealt with it as the good Kings did with the abominations of the Heathens , brake it in pieces , ground it to powder , and thrown the dust of it into the Brook ; for abolition is the plain sence for which that is the metaphore . But then 2. 'T is possible , the calme meaning of those odious words is no more then this , that many have given this an estimation higher then it deserves . If any such there be , I desire not to be their advocate , having to my task only the vindication of its just esteem ; but yet cannot resist the temptation which prompts me to return to you , that some men as neare the golden meane as the Assemblers , have said the like of Preaching , though not exprest in it so large a Declamatory figure ; and I shall ask , whether you have not possibly given them some occasion to do so ( as great perhaps as hath been given you to passe this sentence on them ) at least now confirmed them in so doing , by applying or appropriating to the Preaching of the word ( in the Modern notion of it , and as in your Directory it is distinguisht from reading of the Scriptures ) the title which S. Paul gives to the Gospell of Christ , saying , that it is the Power of God unto Salvation , and one of the greatest and most excellent works of the Ministry of the Gospell , p. 27. which former clause of power of God , &c. though it be most truly affirmed by S. Paul of their Preaching the Gospell , and also truly applyed or accommodated to that Preaching or interpreting of Scripture , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the due application of the Scripture-rule to particular cases , yet it is not true in universum , of all that is now adayes call'd Preaching , much of that kind being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a mortiferous poysonous savour , not to them that perish , but to the most Christian auditory it meets with ; And that the railing of every Pulpit - Rabshakeh , the speaking evill of Dignities , &c. should be stiled the power of God to Salvation , I have little temptation to believe . And whether the latter clause be true also , I referre you to S. Aug. Ep. 180. ad Honorat . where speaking of damages that come to the People by the absence of the Minister , and consequently of necessaria Ministeria , the speciall , usefull necessary acts of the Ministery , he names the Sacraments , and receiving of Penitents , and giving of comfort to them , but mentions neither Praying nor Preaching in that place . I shall adde no more , but that some have on these , and the like grounds , been tempted to say , that you Idolize Preaching , because you attribute so much to any the worst kind of that , above what others have conceived to be its due proportion . And yet we hope you think not fit to abolish Preaching on that suggestion , and consequently , that it will be as unjust to abolish Liturgy on the like , though it should be prov'd a true one , this being clearly the fault of Men , and not of Liturgy , as that even now of the Lycaonians and not of Paul , especially when the many , which are affirmed to have thus offended , by Idolizing the Liturgy , are said to be ignorant and superstitious , whose faults , and errors , and imprudencies , if they may prove matter sufficient for such a sentence , may also rob us of all the treasures we have , of our Bibles and Soules also . For thus hath the Gospell been used as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or charme , and that is but little better then an Idoll , and so have some persons been had in admiration , and believed as if they were infallible , and so in a manner Idoliz'd also , and that this should be a capitall crime in them , that were thus admired , would be a new piece of severity , that few of Draco's Lawes could parallel . Sect 12 The next charge ( which is an appendent proofe of this ) is that the People pleasing themselves in their presence at that Service , and their Lip-labour , in bearing a part in it , have thereby hardned themselves in their ignorance , and carelesnesse of saving knowledge and true piety . To this I answer . 1. That 't is no fault to be so pleased with presence at that service ( the congregation of many Saints is to any a pleasing company ) and therefore if it were immediate to , and inseparable from the Liturgy , would not be a charge against it , nor in any probability hinder , but advance the desire , and acquisition of saving knowledge and true piety , which is there proposed , to all that are present at the Liturgy . But if the phrase signifie being pleased with the bare presence , or the being present , and doing nothing of that they come for , as the Lip-labour seems to denote the hard labour of the lip , and not joyning any zeale or intention of the heart , it is then but an uncharitable censure again , if it be not upon certain knowledge ; and if it be , 't is as incident to that order of the Directories proposing , as to our Liturgy . One may please himself with a bare presence at Sermon , and either sleep it out , or think on some worldly matter ; one may say all or most of the Ministers Prayer after him , and sigh and groan at every period , and satisfy himself that this is a gallant work of piety , but truly I would be unwilling to be he that should passe this censure on any , whose heart I did not know ( for sure it is not necessary that any man should leave his heart at home , when his body is present , or employ it on some thing else , when his lips are busied either in our Liturgy or that Directory Prayer , ) nor , if I did so , should I think that the Directories order for worship should be rejected for this fault of others , if there were nothing else to be said against it . As for the Peoples bearing a part in the Service , which seems to referre to the responses , this hath had an account given of it already . Sect 13 Only in the whole period put together , this seems to be insinuated , that the saving knowledge , and true piety , is no where to be had , but in those Sermons , which are not ushered in with the Liturgy ; which we shall not wonder at them for affirming , who have a long time thus perswaded the people , that all saving knowledge is to be had from them , and their compliees , and blasted all others for carnall men , of which many discriminative Characters were formerly given , as kneeling or praying at the time of entrance into pue or pulpit ; but now it seems the use of the Liturgy supplies the place of all , as being incompatible with saving knowledge and true piety . If this be true , that will be a very popular plausible argument I confesse , and therefore I shall oppose unto it , that which I hope will not passe for boast either with God or Angels , that of the Sermons which have been Preacht since the Reformation in this Kingdome , and commended to the Presse and publick view , very few were Preacht by those that excluded the Liturgy out of the Churches , and that since this Directory came into use , and so made a visible discrimination among men , there hath been as much saving knowledge , i. e. Orthodox doctrine , and exhortation to repentance , Prayer , Faith , Hope , and Love of God , Selfe-deniall , and readinesse to take up the crosse , ( duties toward God ) and to Allegiance , Justice , Mercy , Peaceablenesse , Meeknesse , Charity even to Enemies , ( and the rest of the duties toward man ) to be heard in the Sermons of those that retain the Liturgy , and as much obedience to those observable in the lives of those that frequent it , as is to be met with in the espousers of the Directory . If it be not thus , I confesse I shall have little hope , that God will suffer such a jewell as the Liturgy is , to continue any longer among us so unprofitably , and yet if men were guilty of this fault also , & the Liturgy of the unhappinesse of having none but such Clients , yet would not this be sufficient authority for any men to abolish it , any more then it will be just to hang him who hath been unfortunate , or to make any mans infelicity his guilt . I beseech God to inflame all our hearts with that zeale , attention , fervency , which is due to that action of Prayer in our Liturgy , and that cheerfull obedience to all that is taught us out of his Word , and then I am sure this argument or objection against our Liturgy will be answered , if as yet it be not . Sect 14 The next objection is the Papists boast , that our Book is a compliance with them in a great part of their Service , and so that they were not a little confirm'd in their Superstition and Idolatry , &c. Where I shall 1. demand , is there any Superstition or Idolatry in that part of the Service wherein we thus comply with them ? if so , 't is more then a complyance with Papists , 't is in it selfe a down-right damning sin ; and if there be not , but all that is Idolatrous or superstitious in their Service is reform'd in ours , then sure this will be farre from confirming them in either of those , if they depend any thing upon our judgments , or our compliance . 2. 'T is a little unreasonable , that they who will not believe the Papists in any thing else , should believe their boast against us , and think it an accusation sufficiently proved , because they say it ; whereas this affirmation of the Papists , if it be theirs , ( and not the Assemblers rather imposed upon them ) is as grosse , though perhaps not as dangerous a falsity , as any one which the Assemblers have condemn'd in them . For 3. The truth is notorious , that our Reformers retain'd not any part of Popish Service , reformed their Breviary and Processionall , and Masse-book , as they did their Doctrine , retained nothing but what the Papists had received from purer Antiquity , and was as clear from the true charge of Popery , as any period in either Prayer or Sermon in the Directory ; which argues our complyance with the ancient Church , and not with them ; the very thing that Isaac Casaubon so admired in this Church of ours , the care of antiquity and purity , proclaiming every where in his Epistles to all his friends , that there was not any where else in the world the like to be found , nor ever hoped he to see it till he came into this Kingdome . And sure there is no Soloecisme in this , that we being a Reformed Church , should desire to have a Reformed Liturgy , which hath alwaies had such a consent and sympathy with the Church , that it will not be a causelesse fear , lest the abolition of Liturgy as farre as God in judgment permits it to extend , ( the just punishment of them that have rejected it ) be attended with the abolition of the Church in time , and even of Christianity also . Sect 15 As for the confirming of Papists in their Superstition by this means . I desire it be considered whether it be a probable accusation , viz. 1. Whether the rejecting that which the Papists have from antiquity , as well as what they have obtruded on , or superadded to it , be a more likely means to winne them to heare us or reforme themselves , then our retaining with them what they retain from Antiquity , i. e. whether a Servant ( much more whether a Brother ) that is reprehended as much for his diligence , as for his neglects , for his good and faithfull , as for his ill and false services , be more likely thereby to be enclined to mend his faults , then he that is seasonably and meekly reprov'd for his miscarriages only ? It was good advice in that ancient Epistle to Polycarpus , ascribed to S. Ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meeknesse is the best means to bring down the most pestilent adversary , and the resemblance by which he expresses it as seasonable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fomentations are most proper to allay any exasperation of humors . And 't is Hippocrates's advice , that the Physitian should never go abroad without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lenitives or mollifying applications about him ; It seems there was nothing of so daily approved use as those . And that will avow this method of complying with adversaries , as farre as we may , to be a probable and a wise , as wel as a Christian course , to bring them from their Superstition , and not to confirme them in it . And another use there is wherein the Papi●●s themselves confesse this complyance was Politick , to take all scruple out of the heads and hearts of the People of England , concerning the lawfulnesse of this Reformation , ( This is the opinion of the Papists , exprest in a Book call'd Babel and Jerusalem , or Monarcho-machia Protestantium , subscribed by P.D.M. but conceived to be Patisons p. 314. ) that they might conceive , that the Service and Religion still continued the same , but was translated into English only , for their better edification , and so , saith he , it was indeed very politickly handled . 2. Whether that which drives away all Papists from all kind of communion or conversation with us , from all hearing of our Preaching or Doctrine , be more likely to work them over to our side , then that which permits them to come to our Churches with us . For this is notoriously known , that as our Liturgy now is , and was framed in Qu. Elizabeths dayes , the Papists did for ten years together , at the beginning of her Reign , come to Church with us , and so continued , till the Popes excommunicating the Queen and our Nation , made it so appear unlawfull for them . And perhaps but appear too , for an accoun● might be given of this businesse , that it is no way unlawfull ( by his own principles ) to a Papist , remaining thus , to come to our Churches , and be present at our Liturgy , and ( if that be thought an objection or reproach against us , I shall then adde ) not only to ours , but to that Service which is performed according to the Directory also , the only difference being , that if both by them were conceived lawfull , ( as by mistake , I beleeve , in them neither now is ) our Liturgy would bee more likely to attract them , then the Directory ; And this we conceive not such a fault as to offer any excuse for it , ( for if S. Paul by being a Jew to the Jew , could hope to gain the Jew , why should not we ( without being Papist to the Papists , but onely Christians in those things wherein they are so too ) expect to gain the Papist also ? For supposing this to be , as you call it , a complyance with them , sure 't were a more probable gaining way , then to denounce enmity to all , whom they ever converst with ; I meane to the primitive Liturgies for no other crime , but because they made use of them . Who are best Diviners in this matter , they , or we , experience may perhaps hereafter prove . In the mean , I cannot imagine , but Liturgy and moderation , and charity , may be able to bring in as faire a shole of Proselytes , to convert as many Papists to us , or at least to confirme Protestants , as an Ordinance for Sequestration of all their goods , and Halter , and a Directory will be able to doe , yea with an Ordinance for the Ordination of Ministers by meer Presbyters too , call'd in to assist them . Sect 16 And whereas 't is added in that same Section , that the Papists were very much encouraged in that expectation , when upon the pretended warrantablenesse of imposing of the former Ceremonies , new ones were daily obtruded upon the Church . 1. I demand an occasion of that phrase [ pretended warrantablenesse of imposing of Ceremonies . ] May any Ceremonies be imposed or no ? if they may , then an act of Parliament may certainly do it , and such was that which confirm'd our Liturgy , and so the warrantablenesse not pretended ; if not , why then do you impose entring the Assembly not irreverently , p. 10. and taking their places without bowing ? For that generall , and that negative is notation of some Ceremony , if it have any sence in it . The phrase [ not irreverently ] prescribes some reverence , there being no middle betweene those two , and consequently the forbidding of the one being a prescription of the other . For I shall aske . Is keeping on the hat irreverence at that time ? If it be , then pulling it off , or not keeping of it on is a Reverence then required ; And if this be avoyded by saying , that this is only there directed , not commanded . I reply , that an Ordinance prefixt for the establishing that direction , requiring that what is there directed , shall be used , amounts to a prescription . The same may be said of causing the Man to take the Woman by the right hand in Marriage , in the Directory , which is the prescribing of a Ceremony , as much as if the Ring had been appointed to be used there also . 2. I answer , that we know not of any Ceremonies which have been obtruded or forced on any which the Law hath not commanded , ( or if there had , this had been nothing to the Liturgy , nor consequently to be fetcht in as a part of a charge against it ; ) That of bowing at the entrance into the Church , is the most likely to be the Ceremony here spoken of , and yet that is neither a new one ( never by any Law or Canen turn'd out at the Reformation , but only not then imposed under any command , and since disused in some places ) nor yet was it lately imposed or obtruded on the Church , but on the other side in the Canon of the last so hated Convocation , ( which alone could be said to deale with the Church in this matter ) it was only recommended , and explained , and vindicated from all mistake , and then the practice of using of it left to every mans liberty , with the caution of the Apostle , that they that use it should not condemne them that use it not , nor they that use it not , judge them that use it . 3. That the warrantablenesse of imposing the former Ceremonies was no means or occasion of obtruding new daily , but rather an hedge to keep off such obtrusion ; for when it is resolved by Law , that such Ceremonies shall be used , 't is the implicite intimation of that Law , that all other uncommanded are left free , and that , without authority , ( as the word [ daily ] supposes the discourse here to mean ) no other can be obtruded . For sure 't is not the quality of Law to steale in illegall pressures , but to keep them out rather , to define and limit our Liberty , not to enthrall us , to set us bounds and rules of life , not to remove all such . But then 4. That it may appeare of how many truths this period is composed ( every one of them with the helpe of one syllable a [ not ] set before the principall verbe , able to become such ) I shall adde that the very obtrusion of such Ceremonies , if they had been obtruded , would never have encouraged a rational Papist to expect our return to them , but only have signified that we meant by complying with them , as far as it was lawfull , to leave them without excuse , if they did not do so too , comply with us in what they might , and restore the Peace and Union of Christendome by that means . This with any moderate Papist would most probably work some good , and for the more fiery Jesuited , I am confident none were ever more mortally hated by them , then those who were favourers of the Ceremonies now mentioned , and for the truth of what I say , you are obliged to believe that passage in Romes Master-piece , which you appointed to be set out , wherein the King , and the late Archbishop of Canterbury , were by the Popish contrivers designed to slaughter as Persons whom they despaired to gain to them : but that any of the now Assemblers were so hated , or so feared , or thought so necessary to be taken out of the way , we have not yet heard , but are rather confident that if a pention of Rome , or a Cardinalls cap , will keep them long together to do more such work as this , so reproachfull to the Protestant Religion , they should be so hired , rather then dissolve too speedily . Sect 17 In the next place , 't is found out by experience , that the Liturgy hath been a great means to make and encrease an idle and unedifying Ministry , which contented it selfe with set formes made to their hands by others without putting forth themselves to exercise the gift of Prayer . To this I answer , that those Ministers are not presently proved to be idle and unedifying which have been content to use the Liturgy . I hope there may be other waies of labour , beside that of extemporary Prayer ( which can be no longer a labour then while it is a speaking . ) For 1. I had thought that these men might have acknowledged Preaching and Catechizing , the former at least , to have been the work of a Minister , and that an edifying work , and that sure those men have been exercised in , who have retain'd the Liturgy also . 2. Study of all kind of Divine learning , of which the haters of Liturgy have not gotten the inclosure , may passe with fober men for a labour also , and that which may tend to edification , if it hath charity joyned with it , and that may be had too , without hating the Liturgy . But then 3. I conceive that this Directory is no necessary provision against this reproached idlenesse , or unedifyingnesse in any that were formerly guilty of them in the daies of Liturgy . For sure the labour will not be much increased to the Minister , that shall observe the Directory , because either he may pray ex tempore , which will be no paines , but of his lungs and sides in the delivery , or else a forme being composed by any , according to the Directory ( which is in effect a Forme it selfe , ) he may thenceforth continue as idle as he who useth our forme of Liturgy , and hee which hath a mind to be idle , may make that use of it , and that you acknowledge , when you interpose that caution P. 8. [ that the Ministers become not hereby slothfull and negligent ] which were wholly an unnecessary caution , if this Directory made idlenesse impossible ; and if a caution will serve turne , the like may be added to our Liturgy also , without abrogating of it . And for the edifying , I desire it may be considered , whether the extravagancies and impertinences , which our experience ( as well grounded as that which taught these men this mystery of the idle unedifying Ministry ) bids us expect from those who neglect set formes , do more tend to the edifying of any then the use of those Prayers which are by the piety and judgment of our Reformers composed , and with which the Auditory being acquainted , may with uninterrupted devotion goe along and say , Amen . Sect 18 And whereas 't is added in this place , that our Lord Christ pleaseth to furnish all his servants whom he calls to that Office with the gift of Prayer . I desire 1. That it may be shewed what evidence we have from any promise of Christ in his word , that any such guift shall be perpetually annext by him to the Ministry ; I beleeve the places which will be brought to enforce it , will conclude for gifts of healing , making of Psalmes , and other the like also , which Ministers do not now adaies pretend to . 2. I would know also why Christ , if he do so furnish them , may not also be thought to help them to the matter of their Prayers ( in which yet here the Directory is fain to assist them , and pag. 8. supposes the Minister may have need of such help and furniture , ) as well as the forme of words , in which the Liturgy makes the supply . 3. I shall not doubt to affirme , that if the gift of Prayer signifie an ability of Praying in publick without any premeditation , discreetly and reverently , and so as never to offend against either of those necessaries , every Minister is not furnisht with this gift , some men of very excellent abilities wanting that suddaine promptnesse of elocution , and choice of words for all their conceptions others being naturally modest and bashfull , and not endued with this charisma of boldnesse , which is a great part , a speciall ingredient of that which is here called the gift of prayer . And even for those which have the former of these , and are not so happy as to want the latter , that yet they are not sufficiently gifted for Prayer in Publick , experience hath taught us by the very creditable relations of some , who have falne into so many indiscretions , that we say no worse in that performance . 'T is true that God enableth men sufficiently in private to expresse their necessities to him , being able to understand sighs and groanes , when words are wanting , and as well content with such Rhetorick in the Closet as any , but this is not peculiar to Ministers , and for any such ability in publick , there will not be the like security , unlesse the language of sighs and groanes , without other expressions be there current also , which appears by some , who are forced to pay that debt to God in that coyne , having through unthriftinesse provided no other ; and yet 't were well also if that were the worst of it , but the truth is , blasphemy is somewhat worse then saying nothing . Sect 19 The last objection is , That the continuance of the Liturgy would be a matter of endlesse strife and contention in the Church , and a snare to many godly Ministers , &c. to the end of that page . Where 1. Is observeable the temper and resolution of these men , of whom such speciall care is taken , which makes it so necessary for them , not only to strive and contend , 1. against establisht Law. 2. about formes of Prayer , ( which sure is none of the prime Articles of the Creed ) but also to strive for ever , which being observed , it seems 2. That they have a very charitable opinion of all us who are assertors of Liturgy , that we will never strive or contend for it , for otherwise the strife may be as endlesse upon its taking away . And sure in ordinary judging ( if they be not sure that none are contentious , but their favourites ) we see no reason , why the introduction of a new way of worship , should not be more matter of strife , and so also a snare to more ( if any can be ensnared or scandalized , but they ) then the continuance of the old establisht Liturgy . Where , by the way , the snare they speak of seems to signifie that which catches and entraps their Estates and not their Soules , causeth them to be persecuted , &c. which is a notable paralogisme and fallacy put upon the Scripture use of that phrase , if we took pleasure in making such discoveries . But then 3. We desire experience may be judge , and upon the sentence which that shall give , that it may be considered , whether upon the ballancing of the Kingdome , it will not be found that a far greater number are now at this time offended at the Directory , and thereby ensnared in their Estates , if they lye within your power , then formerly at any time ( I shall adde in all times since the Reformation , put together ) ever were by the Liturgy . As for that passge which is added in the close of this Section , that in these latter times God vouchsafeth to his People more and better meanes for the discovery of errour and Superstition . ] Though this sounds somewhat like his Divinity who makes the power of resisting Kings , to be a truth which God pleas'd to reveale in these latter times , for the turning Antichrist out of the World , but hid in the primitive times , that Antichrist might come in , yet I shall not now quarrell with it ( because 't is possible it may have another sence , and I would not deny any thing but what is apparently and inexcusably false ) but from thence assume , 1. That I hope God vouchsafeth these means to them , that use the Liturgy also ; For if it must be supposed a sinne , to continue the use of it , 't is not , I hope , such a wasting sinne , as to deprive men of all grace , even of the Charismata , which unsanctified men may be capable of , and of means of knowledge , which is but a common grace , and therefore I must hope that the phrase [ his people ] is not here meant in a discriminative sence ( like the Montanists forme of nos spirituales , in opposition to all others , as animales & psychici ) to signifie only those that are for the Directory , for then let them be assured , Gods gifts are not so inclosed , but that Oxford is vouchsafed as plentifull means for the discovery of errour and superstition , as London , and have , among other acts of knowledge , discovered this one by Gods blessing , ( which again I shall mention ) that there may be as much errour and superstition in rejecting of all Liturgy , as in retaining of any , in opposing Ceremonies , as in asserting them , a negative ( as I said ) touch not , tast not , kneele not , bow not , as well and positive Superstition ; as also that there be errors in practice , as well as doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infidelities against the Commandements , and Sermon of Christ in the Mount , as well as against the Creed it selfe , and that imposing of Lawes on the King and Kingdome by the Sword , abolishing Liturgy , setting up Directories by that sterne way of arguments , those carnall weapons of militia or warfare , when they are not only practised , but asserted for lawfull , are errours , damnable errours also , and such as are very near the ordinary notion of Superstition , the teaching for doctrines the Commandements of men , I would I might not say of — also . But then 2. All this being supposed of Gods granting better means of knowledge now , then formerly , I shall yet interpose , that sure this is not a truth of an unlimited extent , for there have been Apostles , which had better means then we , and they that were nearest them , ( and knew their doctrines , and practices , better then it is possible we should ) had so also , nay Vniversall Councells meeting in the Holy Ghost , and piously and judiciously debating , had by the priviledge of Prayer , more right to that promise of Christs being in the midst of them , and leading them into all truth , then an illegally congregated Assembly ; and all these have been greater favourers of Liturgy then any of equall authority with them have been of your Directory ; And 3. If all were supposed and granted which you claime , yet still the means of knowledge now vouchsafed do not make you infallible , lay not any morall or physicall necessity on you to be faultlesse or errorlesse , and therefore still this may be errour in you as probably , as Liturgy should be Superstition in us . And for gifts of Preaching and Prayer , I answer , if they are and have been truly gifts , others of former times may by the Spirit have had as liberall a portion of them , as we . For sure those dayes wherein the spirit was promised to be powred out on all flesh , are not these dayes of ours , or of this age , exclusively to all others ; Of this I am confident , that some other ages have had them in such a measure , as was most agreeable to the propagating of the Gospell , and if that were then by forming or using of Liturgies , why may it not be so at this time also ? Sect 21 Having given you my opinion of these passage , and yeelded to them for quietnesse sake , a limited truth , I must now adde , that if they be argumentative , and so meant as a proofe that these Assemblers are likely to be in the right , while they destroy Liturgy , although all the Christian world before them have asserted it , this will be a grosse piece of insolency and untruth together ; a taking upon them to be the only People of God , of these latter times , nay to have greater judgment , knowledge , gifts , then all the whole Christian World , for all Ages together , including the Apostles and Christ himselfe , have had . For all these have been produced together with the saffrage of Jewes , Heathens , Mahometans also , to maintain set Pormes ; and though it be true , that some of late have found out many Superstition● that never were discover'd before , one or other almost in every posture or motion in Gods Service , yet this sure is by the helpe of an injustice in applying without all reason that title to those actions , and not by a greater sagacity in discerning , making many acts of indifferent performance , nay of Piety it selfe , go defamed and mourning under the reproach of Superstition , and not bringing any true light into the World , that before was wanting . This one Odium fastned on all Orthodox Ministers in this Kingdome at this time , of being superstitious , and the mistake of the true notion of the word which hath to that end been infused into many , ( but is by a Tract lately printed somewhat discover'd ) hath brought in a shole of Sequestrations of Livings , which have been very necessary and instrumentall , to the maintaining of these present distempers . And now at length it proves in more respects then one , that what ever unsatiate hydropicall appetites are tempted to take away , is presently involved under that title , a name that hath an universall malignity in it , makes aay thing lawfull prize that is in the company . God will in time display this deceit also . Sect 22 Having mentioned these so many reasons of their abolishing our Liturgy , i. e. their so many slanders against our Church and Church-men , all which if they were true , hang so loose and so separable from Liturgy , that they cannot justifie the abolition of it ; At length they shut up their suggestions with [ Vpon these and many the like weighty considerations , and because of divers particulars contained in the Book , they have resolved to lay aside the Book ] where if the many considerations unmentioned be of no more truth or validity then these , and so be like weighty considerations , I acknowledge their prudence in not naming them , and think that no part of the World is like to prove the worse for this their reservednesse , only by the way a generall charge is nothing in Law , and in generalibus latet dolus , is a legall exception against any thing of this nature . But if they have any other which they conceive to be of any weight , they are very unjust and very uncharitable to us , thus to ensnare our Estates ( the fault even now laid upon the Prelates ) by requiring our approbation of their Directory , and conformity of our practice to it ; and yet not vouchsafe us that conviction , which they are able , to satisfie us of the reasons of their proceedings . But the truth is , we shall not charge this on them neither , being made confident by the weaknesse of the motives produced , that they have not any more effectuall in store . And for the particulars contained in the Book , if there were any infirme parts in it , any thing unjustifiable , ( which we conceive their Conscience tells them there is not , having not in this whole Book produced one , and yet their charity to it not so great , as to cover or conceale any store of sins ) yet would not this inferre any more then only farther Reformation of the Book , which is not the design against which we now argue . Sect 23 And having proceeded to so bloudy a sentence upon such ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Gospell phrase ) testimonies and accusations so unsufficient and unproportionable to such a condemnation , they could not but foresee the opinion that would be had of the action , and the ill and odious consequents that would attend it , which therefore to keep off , is the next endeavour , by professing that what is done , is not from any love of Novelty . And truly 't is well you tell us so , for otherwise the semblance of that love and other actions , might have perswaded us mortalls , who see but the outsides , so to judge . And still notwithstanding the affirmation ( which is not of much value in your own cause , unlesse we had more testimonies of the Authors infallibility , then this Preface hath afforded us ) the consideration of the matter and termes of the change from what and to what , of the no manner of advantage or acquisition by it to recompence all the disadvantages , the great temerity , if not impiety to boot , in separating from this nationall , and in scorning and defying the practice of the Vniversall Church , and the great illegality , that I say no worse , of your action and the preparatory steps of motion to it , may tempt us to affirme , that it must needs be a love of novelty , even a Platonick love , as the phrase is now a dayes , a love of novelty , as novelty , without any other hoped for reward , without any other avowed design in seeking it ; for if there be any other which may be own'd , I am confident it hath already appeared by what hath been said , that this is not the way to it . But then 2. Such a profession as this will not sure signifie much , to innovate , and yet to say we love nor innovation , to act with a proud high hand in despight of so much at least of God , as is imprinted in the Lawes of man , and our lawfull Superiours , and then to excuse it by saying we love not to do so , will 〈◊〉 little alleviate the matter before any equall Judge . 'T is certain there is something unlovely in the reproachfull name of sinne , how glibly soever the pleasures of it go down , yea and even in the sinne it selfe , it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two Cups in Homer , more truly then that to which he applyes it , its bitter and hatefull , as well as its sweeter lovelier parts , extemplo quodcunque malum committitur , ipsi Displicet , and if men may leave and excuse to commit adultery so long , till they fall in love not only with the pleasure of it , but the very sinfulnesse of it , and the name and reproach also , we shall give them a good large space of Repentance : the short is , the mention of Novelty is an evidence that the Composers Conscience tells them , that what they now do is such , and 't is not their not loving it ( perhaps onely thinking , perhaps only saying they do not love it ) which will much lessen the fault , but rather define it to be an act against Conscience , to be and continue guilty of so huge a novelty , when they professe they love it not . Sect 24 The next envy that they labour to avoyd , is the having an intention to disparage the Reformers , of whom they are perswaded , that were they now alive they would joyn with them in this worke . This is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to blanch your actions with contrary intentions , to do that which is most reproachfull to the Reformers , to obliterate , or which is worse , to defame their memory ( whom yet at the beginning you called wise and pious ) and then say you intended them no disparagement , nay to make them repent and retract after their death ( i. e. to put them in a kind of Purgatory ) to undertake for them that they have changed their minds , and not only that they are now content to part with that finally out of the Church , the short temporary losse of which , one of them ( Arch-Bishop Cranmer in one of his letters publisht by Miles Coverdale ) laments as the severest part of the Persecuters tyranny toward him , viz. that they would not permit him the use of the Common-Prayer-Book in the Prison ; but withall that they are grown zealots too , are content to act most illegally and seditiously to cast it out . The judgment of this matter we leave to any arbitration . 1. Whether it be likely that they would joyn , against Law to take that away , which they compiled , or make all prescribed Formes unlawfull , who did not think any fit in publick , but those which were prescribed . 2. Whether any man can have ground of such perswasion , when they dyed in the constant exercise of it , and have sent them no message from the dead of their change of 〈◊〉 3. Whether it be not strongly improbable , that they of the first Reformation , who in Qu. Maries dayes flying and living in Franckfort , and there meeting with the objections that have been produced by our new Reformers , maintained the Booke against them all , would now if they were return'd to us from a longer exile , disclaime all that they had thus maintain'd . 4. Whether it be not an argument of a strong confidence and assurance , ( which is the most dangerous mother or Schisme and Heresie imaginable ) of strong passions and weak judgment , to think that all men would be of their side ( as Hacket thought verily that all London would rise with him , as soon as he appear'd in Cheap-side ) upon no other ground of that perswasion mention'd , but only that they are of it , which is but in effect as the same Hacket did , shewing no evidence of his being a Prophet , but only his confidence , which produced all kind of direfull Oathes that he was , and hideous imprecations on himselfe , if he were not so . That which is added by way of honour to those Martyrs , that they were excellent instruments to begin the purging and building of his house , may be but an artifice of raising their own reputation , who have perfected those rude beginnings , or if it be meant in earnest , as kindnesse to them , 't is but an unsignificant civility , to abolish all the records of their Reformation , and then pay them a little prayse in exchange for them , Martyr their ashes ( as the Papists did Fagius and Bucer ) and then lay them down into the earth again , with a dirge or anthem , defame the Reformation , and Commend the Reformers , but still to intimate how much wiser and Godlier you are , then all those Martyrs were . Sect 25 Thus far they have proceeded ad amoliendam invidiam ; Now to the positive motives , of setting up this great work of innovation , and those are 1. To answer in some measiure the gracious providence of God which at this time calleth upon them for farther Reforma●●●● : What they should mean by the gratious providence of God in this place , I confesse I cannot guesse , ( if it be not a meer name to adde some credit to the cause ) unlesse it be the prosperity and good successe of their Armes ; which if throughout this Warre they had reason to brag or take notice of ( as sure they have not , but of Gods hand many times visibly shewed against them , in raising the low estate of the King , 〈…〉 means , and bringing down their mighty strengths , as the Septuagint makes God promise to fight against Amalek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by secret hand , by invisible , ) yet sure would not that justify the taking up of those Armes , much lesse be able to consecrate all other sins , that those Armes may enable any to be guilty of . 'T is the Turks Divinity , as before I intimated , to passe sentence on the action by the prosperity of the man , to make one killing of a Father villany and sacriledge , because the design it aim'd at miscarrie● , and another of the same making an heroick act , that God was pleased with , because it brought the designer to the Kingdome : And therefore , I beseech you , look no longer on the cause through the deceiveable and deceitfull glasses of your conceited victories , but through that one true glasse the word of Christ in the New Testament ; and if that call you to this farther Reformation , go on in Gods name ; But if it be any else that calleth you , ( as sure somewhat else it is you mean , for if it were Gods word you would ere now have shew'd it us , and here have call'd it Gods word , which is plain and intelligible , not Gods providence , which is of an ambiguous signification ) if any extraordinary revelation however convey'd to you ; this you will never be able to approve to any that should doubt your call , and therefore I shall meekly desire you , and in the bowells of Christian compassion to your selves , if not to your bleeding Country , once more to examine seriously , what ground you have in Gods Word , to satisfie conscience of the lawfullnesse of such attempts , which you have used , to gain strength to work your Reformation ; and this we the rather desire to be shewed by you , because you adde , that having consulted with Gods holy word , you resolve to lay aside the former Liturgy , which cannot signify that upon command of Gods word particularly speaking to this matter , you have done it , for then all this while , you would sure have shewed us that word , but that the word of God , hath led you to the whole work in generall , which you have taken in hand , and therefore that is it , which as a light shining in so dark a place , we require you in the name of God to hold out to us . Sect 26 After this there is a second motive , the satisfaction of your own consciences . This I cannot speak to , because neither I know them , nor the grounds of them , save only by what is here mentioned , which I am sure is not sufficient to satisfie conscience , ( phancy perhaps it may ) only this I shall interpose , that it is possible your own consciences may be erroneous , and we are confident they are so , and then you are not bound to satisfie them , save only by seeking better information , which one would think might be as feaseable a task as abolishing of Liturgy . Sect 27 Next a third motive is mentioned , that you m●y satisfie the expectation of other Reformed Churches ; so this first I say , that this is not the rule for the reforming of a Nationall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and independent . And such I conceive , the last Canon of the Councell of Ephesus , will by consequence conclude this of England to be ; and its ●●ing so is a sufficient plea. 1. To clear us from all shew of Schisime in Separating from the Roman Church ) to which we were not , according to the Ephesine rule , subjected as a part ) though we reformed our selves , when the Pope vehemently required the contrary , and would not himselfe be reformed ; and from the Church universall , of which we still remain a member undivided . 2. To answer this motive of our Assemblers , by telling them that in the reforming such a Church ( as this of ours , if not by others , yet by them is acknowledged to be ) the care must be , to do what the head and members of the Church , shall in the fear of God resolve to be fittest , and not what other Churches expect ; for if that were the rule , it would be a very fallacious and very puzling one , the expectations of severall Churches being as severall , and the choice of some difficulty , which of them was fittest to be answer'd . But then secondly , what the expectation of other Churches have been in this point , or what the reasons of them , we do not punctually know , only this we do , that after your solliciting of many ( which is another thing , somewhat distant from their expecting ) we hear not of any , that have declared their concurrence in opinion with you in this : But on the contrary , that in answer to your Letter directed to the Church of Zeland , the Wallachrian Classis made this return to you , that they did approve set and prescribed formes of publique Prayer , as profitable and tending to edification , quite contrary to what you before objected of the Offence to the Protestant Churches abroad , and now of their expectation , &c. ) and give reasons for that approbation , both from Texts of Scriptures , and the generall practice of the Reformed Church , avouching particularly the forementioned place of Calvin , and conclude it to be a precise singulari●y in those men who do reject them . And now , I beseech you , speak your knowledge , and instance in the particular , if any Church have in any addresse made to you , or answer to your invitation , signified their expectation that you should abolish Liturgy , or their approbation of your fact , able to counterballance this censure from the pen of those your friends thus unexpectedly falne upon you . Some ingenuity either of making good your assertion of the Churches or else of Confession that you cannot , will be in common equity expected from you . Sect 28 The desires of many of the Godly among your selves ( which you mention as a fourth motive for abolition ) wil signify little , because how many suffrages soever might be brought for the upholding of Liturgy , those who are against it shall by you be called , the godly , and that number what ever it is , go for a multitude . But then again , Godly they may be , but not wise , ( piety gives no infallibility of doctrine to the possesor ) at least in this point , unlesse you can first prove the Liturgy to be ungodly ▪ nay they that rejoyced in it , were , as you say , godly and learned , and they that made it wise and pious , & therefore sure some respect was due to the wise , as well as godly in the abrogation . And yet it may be added farther , that the way of the expressing of the desires of those whom you mean by the Godly , hath been ordinarily be way of Petitions , and those it cannot be dissembled have been oft framed and put into their hands ( I say not by whom ) even in set prescribed Formes , not thinking it enough to give them a Directory for matter , without stinting their Spirits , by appointing the words also . This shewes that the desires of those many of the Godly , are not of any huge consideration in this businesse , and yet I have not heard to my remembrance of any Petition , yet ever so insolent , as to demand what you have done ( in answer it seems to some inarticulate groans or sighes ) the abolition of all Liturgy . Sect 29 The last motive is , That you may give some publique testimony of your endeavours for uniformity in divine worship promised in your Solemne League and Covenant . To this the answer will be short , because it hath for the main already been considered . 1. That the Covenant it selfe is unlawfull , which therefore obliges to nothing but Repentance , and restitution of a stray Subject to his Allegiance to God and the King again . 2. That there is one speciall thing considerable of this Covenant , which will keep it either from obliging or from being any kind of excuse or extenuation of the crimes that this action is guilty of , and that is the voluntary taking of that Covenant on purpose , thus to ensnare your selves in this obligation , to do what should not otherwise be done ; We before told you , that Herods oath would not justifie the beheading of John , and shall now adde , that if some precedaneous hatred to John , made Herod lay this designe before hand , that Herodias's Daughter should dance , that upon her dancing he would be vehemently pleas'd , that upon her pleasing of him he would sweare to give her any thing she should aske , even to halfe his Kingdome , and the same compact appoint her to 〈◊〉 〈◊〉 Petition , to take John Baptist's head for her reward , ( as 〈◊〉 not unlikely , but that as Herodias was of counsell with her Daughter , so Herod might be with Herodias ) if the train I say , lay thus , sure Herods oath would take off but little from the crimson dye of his murther , but rather superadde that sin of deep Hypocrisie , of making piety , and the Religion of oaths , a servant and instrument to his incest and murthering of a Prophet . And then I shall no farther apply , then by asking this question , did you not take this Covenant on purpose to lay this obligation upon you , and now pretend that for your Covenants sake , you must needs do it ? If you cannot deny this , O then remember Herod . But if you took the Covenant without any such designe , but now find your selves thus ensnared by it , then rather remember the times to get out of that snare , and not to to engage your selves faster in it . 3. I answer , that if by uniformity be meant that among our selves in this Kingdome , the taking away our Liturgy by Ordinance , while it remaines establisht by valid Law , is no over-fit means to that end , nothing but a new Act , and an assurance that all would be obedient to that Act , can be proper for that purpose ; and I am sure there are some men in the World , whom if such an Act displeased , the obedience would not be very uniforme ; what ever it may seem to be when better Subjects are supp●sed to be concluded by it . But if it be uniformity with the best reformed Churches ( as your Covenant mentions ) then 1. That uniformity in matters of Form or Ceremony is no way necessary , ( Communion betwixt Churches may be preserv'd without it ) nor near so usefull , as that other among our selves , and therefore the bargain will be none of the most thriving , when that acquisition is paid so dear for , uniformity with strangers purchased with confusion at home , as bad a market , as unequall a barter , as if we should enter upon a Civill Warre , for no other gain , then to make up a Peace with some Neighbour Prince ; which none but a mad Statesman would ever counsell . But then 4. The Covenant for such uniformity , obliges not to make this Directory , which I shall prove . 1. By the verdict of those themselves which have taken the Covenant , of whom many , I am confident , never conceived themselves thereby obliged to abolish Liturgy , there being no such intelligible sence contained in any bran●h of the Covenant , any such intention of the imposers avowed at the giving of it . 2. Because we conceive we have made it manifest , that that part of the Covenant which mentions uniformity with other Best Reformed Churches , doth not oblige to abolish Liturgy , not only because the generall matter of the Covenant referres unto the Government , and not to the Liturgy , but because this of England , as it now stands establisht by Law , is the best Reformed , both according to that rule of Scripture , and standard of the purest Ancient Church ; For which we have 〈◊〉 the testimony of Learned Protestants of other Countries , preferring it before their owne , and shall be ready to justify the boast by any test or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that shall be resolved on fit to decide this doubt or competition between this of ours , and any that you shall Vote or name to be the best . Sect 30 The like challenge we shall also make in return to a tacit intimation of yours more then once falne from you in this Preface , and in the body of the Directory , p. 40. and 73. viz. that the Church of England hath hitherto been guilty of Superstition in her Liturgy . To which we first reply by desiring , that you mention any one particular wherein that accusation may appeare to be true , ( and we hereby undertake to maintain the contrary against all the learnedst in that Assembly ) which if you will not undertake to specifie and prove , you must acknowledge to be guilty of great uncharitablenesse in affirming . I shall not be so uncharitable as to wish that the judgment of the Civill Law may be your doome , and the sentence that belongs to Superstition be the reward of your defamation , I shall not say so much as the Lord reprove , by way of imprecation , but once more repeat , Lord lay it not to your charge . Sect 31 Upon these grounds you proceed , that [ having not consulted with flesh and blood , &c. ] This sure in St. Pauls phrase , Gal. 1. 16. signifies not consulting with men , though Apostolicall ; as consulting with them is opposed to immediate revelation from Heaven , and then sure your Assembly was very spirituall , and very heavenly , for with them you confesse to have consulted , but if you mean by the phrase , in a larger sense , earthly or humane interests , I shall only ask , whether all the actions which have proceeded from you are so visibly divine and unmixt with earth , so apparently uninterested , that your own testimony should be sufficient to give credit to this affirmation ? Sect 32 Having said this , you proceed to the conclusion , that you resolved to set up the Directory , and in it to hold forth such things as are of divine Institution in every Ordinance , and other things be set forth according to the rules of Christian Prudence ; agreeable to the generall rules of the word of God. And now 't is a little strange , ( but yet that which my temper obliges me to desire may still be my fate , when I fall upon a Controversie with any ) that we which have been at such distance all this while , should just now meet at parting , that such contradictory premises , should beget the same conclusion ; For there is not a better Rule in the World , nor any which I would rather chuse to be judged by in this matter , then that which is here proposed by you ; Only I desire a little importunately to be advertised , where it is that the Compilers of our Liturgy have swerved from it . Where you have swerved , we have instanced in many particulars in our Answer to the Ordinance , and shall now once for all demand , what rules of prudence oblige you to turne those many severals there mentioned out of the Service of the Church , every one of them tending to edification directly , over and above the agreeablenesse of each to the generall rules of Scripture , in particular , whether it be agreeable to Christian Prudence to abolish a Liturgy , which hath been so piously and discreetly framed , by those who have seal'd our Reformation with their bloud , and instead of it to bring in a voluntary way of serving God in a Nationall Church , where there be many thousand Parishes , and no such promise of divine inspiration or enthusiasme , but that there may be still some number of those Ministers , who will not be able to speak constantly in the Congregation , so as in the presence of Angels they ought to speak . The experiments that have given us reason thus to fear , and desire prevention of the like , we are again tempted to adde unto this paper , but we delight not to demonstrate them guilty of Blasphemies , who have accused us of Superstition . We desire this fault may be cured by some milder recipe . Sect 33 As for that which in passing you say , that by your Directory Ministers may be directed to keep like soundnesse of Doctrine , this indeed is a prerogative of the Liturgy , ( which hath alwayes been used as an hedge to keep out errours , and to retain a common profession of Catholick verities ) but cannot belong to your Directory , which hath neither Creed nor Catechisme , nor one Article of Religion , or Doctrine asserted in it , but leaves that wholly to the Preacher whose doctrine that it should be sound at all , or agree with the doctrine of all other Preachers , and so be like sound , here is no provision made . Sect 34 We have thus call'd your Preface also to some tryall , and found it of such a composure and temper , 1. So many variations from truth ( which one that desires to be civill , must be unjust if he do not call them so ) that we cannot with any pleasure give an accompt of our judgement of them . 2. So many unconcluding prem●ses , Affirmations , which if they were all supposed true , would never come home to abolition , and among all the heap , so no one truth which is of importance or weight toward that conclusion , that now we conceive we have discharged the task , given the Reader such a view of the inward parts of this spacious fabrick , that he will not wonder , that we are not so passionately taken with the beauty , as to receive at a venture whatsoever is contain'd in it ; For supposing there were never an unseasonable Direction in all the Book following , yet the reception of that , being founded in the abolition both of ours , and of all Liturgy , the Christian prudence agreeable to the Word of God , which is here commended to us , obliges us to stop our ears to such slight temptations , and never to yeeld consent , to the but laying aside that forme of Service , which we have by establisht Law so long enjoyed , to the great content and benefit of this Nation ; though God knowes some have not made so holy , others so thankful an use of it , as it deserved of us , some neglecting it , others slandring , and so many bringing worldly hearts along with them , which though they are great evils , under which this divine Liturgy hath suffered , yet being the infelicities , not the crimes , the crosse , which hath made it like unto our Saviour , in being spit on , revil'd , and crown'd with thornes ( for such he cals the cares of this world , the most contumelious part of the suffering ) and not at all the guilt ( being wholly accidentall and extrinsecal to it ) must never be exchanged , for the certain evils , naturall and intrinsecall to the no-Liturgy , and withall the greater mischiefes which may probably follow this alteration ; for all which patience and submission , we have not the least kind of invitation , save only that of the noyse , and importunity of some enemies , which should it be yeelded to , would , I doubt not , be resisted and prest again , with the Petitions of many thousands more , importuning the return and restitution of the Liturgy again ; unlesse by this means the Devill should gain an absolute and totall manumission , cast off all his trashes , and presently get rid of both his enemies , Religion , and Liturgy together . A Postscript by way of Appendix to the two former Chapters . Sect 1 THe truth of all which we have hitherto spoken , if we have not sufficiently evidenced it already , will abundantly appear by one farther testimony , which is authentick and undeniable to them , against whom we speak . And it is , ( what the providence of God , and the power of truth hath extorted from them ) their own confession , in a book just now come to my hands , called , a Supply of Prayer for the Ships that want Ministers to pray with them , agreeable to the Directory established by Parliament , published by authority . From which these things will be worth observing , 1. That the very body of it is a set forme of Prayer , and so no Superstition in set formes . 2. That their publishing it by authority , is the prescribing of that forme , and so 't is lawfull to prescribe such formes . 3. That the title , [ of Supply of Prayer ] proveth that some there are , to whom such supplies are necessary , and so a Directory not sufficient for all . And 4. That [ its being agreeable to the Directory . ] Or as it is , word for word form'd out of it , ( the Directory turn'd into a Prayer ) sheweth , that out of the Directory a Prayer may easily first be made , and then constantly used , and so the Minister ever after continue as idle without exercising that gift , as under our Liturgy is pretended , and so here under pretence of supplying the ships , all such idle Mariners in the ship of the Church are supplyed also , which it seems was foreseen at the writing that preface , to the Directory , where they say , the Minister may if need be , have from ●hem some helpe and furniture . 5. That the Preface to this new Work entitled , A reason of this work , containeth many other things , which tend as much to the retracting their former work , as Judas's throwing back the mony did to his repentance . Sect 2 As 1. That there are thousands of Ships belonging to this Kingdome , which have not Ministers with them , to guide them in Prayer , and therefore either use the Common Prayer , or no Prayer at all . This shewes the nature of that fact of those which without any objection mentioned against any Prayer in that book , which was the only help for the devotion of many thousands , left them for some Months , to perfect irreligion and Atheisme , and not Praying at all . And besides these ships which they here confesse , how many Land-companies be there in the same condition ? how many thousand families which have no Minister in them ? of which number the House of Commons was alwaies wont to be one , and the House of Lords , since the Bishops were removed from thence , and to deale plainly , how many Ministers will there alwaies be , in England and Wales , for sure your care for the Vniversities is not so great as to be likely to worke Miracles , which will not have skill , or power , or gift , ( which you please ) of conceiving Prayers as they ought to do ? and therefore let me impart to you the thoughts of many prudent men ( since the newes of your Directory , and abolition of our Liturgy ) that it would prove a most expedite way to bring in Atheisme ; and this it seems , you do already discern and confesse in the next words , that the no prayer at all , which succeeded the abolishing of the Liturgy , is likely to make them rather Heathens then Christians , and hath left the Lords day without any marke of piety or devotion : a sad and most considerable truth , which some persons ought to lament with a wounded bleeding conscience , the longest day of their life , and therefore we are apt to beleeve your charity to be more extensive , then the title of that book enlarges it , and that it hath designed this supply , not only to those ships , but to all other in the like want of our Liturgy . Your only blame in this particular hath been , that you would not be so ingenuous , as Judas and some others , that have soon retracted their precipicous action , and confest they did so , and made restitution presently , while you , rather then you will ( to rescue men from heathenisme caused by your abolition ) restore the Book again , and confesse you have sinned in condemning an innocent Liturgy , will appoint some Assembler , to compile a poor , sorry , piteous forme of his own , of which I will appeale to your greatest flatterer , if it be not so low that it cannot come into any tearmes of comparison , or competition , with those formes already prescribed in our book ; and so still you justify your errour , even while you confesse it . Sect 3 2. That 't is now hoped that 't will be no griefe of heart to full Christians ; if the thirsty drink out of cisterns , when themselves drink out of fountaines , &c. which is the speciall part of that ground , on which we have first formed , & now labour'd to preserve our Liturgy , on purpose that weaker Christians may have this constant supply for their infirmities , that weake Ministers may not be forced to betray their weaknesse , that they that have not the gift of Prayer ( as even in the Apostles times there were divers gifts , and all Ministers , had not promise to succeed in all , but one in one , another in another gift by the same spirit ) may have the helpe of these common gifts , and standing treasures of Prayer in the Church , and ( because there be so many of these kinds to be lookt for in a Church ) that those which are able to pray as they ought , without a forme , may yet in publick submit to be thus restrain'd , to the use of so excellent a forme thus set before them , rather then others should be thus adventur'd to their own temerity , or incurre the reproach of being thought not able ; and then this providing for the weak , both Minister and People , will not now , I hope , be charged on the Liturgy , by those , who hope their supply of Prayer will be no griefe to others . Sect 4 3. That these Prayers being enlivened , and sent up by the spirit in him that prayeth , may be lively prayers , and acceptable to him , who is a spirit , and accepts of service in spirit and truth . Where 1. It appears by that confession , that as the place that speaks of worshipping in spirit and truth , is not of any force against set prayers , so neither is that either of the Spirits helping our infirmities , belonging , as it is here confest most truly , to the zeale , and fervor , and intensenesse of devotion infused by the Spirit , and not to the words wherein the addresse is made , which if the Spirit may not infuse also , in the use of our Liturgy , and assist a Minister and Cnngregation in the Church , as well and as effectually as a company of Mariners in a ship , I shall then confesse that the Directory first , and then this Supply , may be allow'd to turne it out of the Church . Sect 5 Lastly , That in truth though Prayers come never so new , even from the Spirit , in one that is a guide in Prayer , if the Spirit do not quicken and enliven that prayer in the hearer that followes him , it is to him but a dead forme , and a very carcase of Prayer , which words being really what they say , a truth , a perfect truth , and more soberly spoken , then all or any period in the Preface to the Directory , I shall oppose against that whole Act of abolition , as a ground of confutation of the principall part of it , and shall only adde my desire , that it be considered what Prayers are most likely to be thus quickned and enlivened by the spirit in the hearer , those that he is master of , and understands and knowes he may joyn in , or those which depend wholy on the will of the Speaker , which perhaps he understandeth not , and never knowes what they are , till they are delivered , nor whether they be fit for him to joyne in ; or in plainer words , whether a man be likely to pray , and aske most fervently he knowes not what , or that which he knowes , and comes on purpose to pray . For sure the quicking and enlivening of the Spirit , is not so perfectly miracle , as to exclude all use of reason or understanding , to prepare for a capacity of it , for then there had been no need to have turn'd the Latine Service out of the Church , the spirit would have quickned those Prayers also . CHAP. III. HAving thus past through the Ordinance and the Preface , and in the view of the Ordinance stated and setled aright the comparison betwixt the Liturgy and the Directory , and demonstrated the no-necessity , but plain unreasonablenesse of the change , and so by the way insisted on most of the defects of the Directory , which are the speciall matter of accusation we professe to find in it , I shall account it a Superfluous Importunity to proceed to a review of the whole body of it , which makes up the bulk of that Book , but instead of insisting on the faults and infirme parts of it ( such are , the prohibition of adoration toward any place , p. 10. that is of all adoration , while we have bodies about us , for that must be toward some place ; the interdicting of all parts of the Apochryphall Books , p. 12. which yet the ancient Church avowed to be read for the directing of manners , though not as rule of Faith ; the so frequent mention of the Covenant in the directions for Prayer , once as a speciall mercy of God , p. 17 . which is the greatest curse could befall this Kingdome , and a great occasion , if not Author of all the rest , which are now upon it , then as a means of a strict and religious Vnion , p. 21. which is rather an engagement of an irreligious Warre ; then as a pretious band that men must pray that it never be broken , p. 21. which is in effect to pray , that they may never repent , but continue in Rebellion for ever . Then as a mercy again , p. 37. as if this Covenant were the greatest treasure we ever enjoyed . Then the praying for the Armies by Land and Sea , p. 38. with that addition [ for the defence of King , and Parliament and Kingdome ] as resolving now to put that cheat upon God himselfe , which they have used to their Fellow-Subjects , that of fighting against the King for the defence of him , ( Beloved be not deceived , God is not mocked . ) Then affirming that the Fonts were superstitiously placed in time of Popery , and therefore the Child must now be baptized in some other place , p. 40. while yet they shew not any ground of that accusation , nor never will be able to do . Then that the customes of kneeling and praying by , and towards the dead , is superstitious , p. 73. which literally it were , ( Superstitum cultus ) if it were praying to them , but now is farre enough from that guilt . And lastly , that the Lords day is commanded in the Scripture to be kept holy , p. 85. the sanctification of which we acknowledge to be grounded in the Scripture , and instituted by the Apostles , but not commanded in the Scripture by any revealed precept . ( The first that we meet with to this purpose , is that of Ignatius Epist . ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let us therefore Sabbatize no longer : Let every Christian celebrate the Lords day , which saying of an Apostolick writer being added to the mention of the Lords day in the New Testament is a great argument of the Apostolicke institution of that day , which the universall practice of the Church ever since doth sufficiently confirme unto us , and we are content and satisfied with that authority , although it doth not offer to shew us any command in the Scripture for it . And then you may please to observe , that the same Ignatius , within a page before that place forecited , for the observing of the Lords day , hath a command for Common-Prayer , and I conceive for some set Forme , I shall give you the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let all meet together to the same , whether action or place in Prayer , Let there be one Common-Prayer , one mind , &c. and Clem. Alex. to the same purpose , the Altar which we have here on Earth , is the company of those that dedicate themselves to Prayers , as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common voice , and one mind , which cannot well be , unlesse there be some common Forme by all agreed on . ) Instead I say of pressing these or the like frailties upon this work , which will argue the Composers of it to be men and fallible , I shall rather desire to expresse and evidence my charity ( & my endeavor to read it without any prejudice ) by adding my opinion , that there be some things said in it ( by way of direction for the matter of Prayer , and course of Preaching ) which agree with wholsome doctrine , and may tend to edification , and I shall not rob those of that approbation which is due to them , nor conceive our Cause to need such peevish meanes to sustaine it ; Being not thereby obliged to quarrell at the Directory absolutely as a Booke , but onely as it supplants the Liturgy ( which if it had a thousand more excellencies in it then it hath , it would not be fit to do . ) And being willing to give others an example of peaceablenesse , and of a resolution to make no more quarrells then are necessary , and therefore contributing my part of the endeavour to conclude this one assoon as is possible : And the rather because it is in a matter , which ( if without detriment to the Church , and the Soules of men , the Book might be universally received , and so the experiment could be made ) would , I am confident , within very few years , assoon as the pleasure of the change and the novelty were over , prove its owne largest confutation , confesse its own wants and faults ; and so all but mad men see the errour , and require the restitution of Liturgy againe . This I speak upon a serious observation and pondering of the tempers of men , and the so mutable habits of their minds , which as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily changed from good to evill , so are they ( which is the difference of men from laps'd Angels ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily reduced also to their former state again , when reason comes to them in the coole of the day , when the heat of the kindnesse is past , and a satiety hastning in its stead , or if it prove not so well , yet falling from one change to another , and never coming to stability . How possible this may prove in this particular , I shall now evidence no farther , then by the parallel vehement dislikes , that the Presbyteriall Government hath already met with among other of our reforming Spirits , very liberally exprest in many Pamphlets which we have lately received from London , but in none more fully then in the Epistle to the Book entituled , John Baptist , first charging the Presbyterians ( who formerly exclaimed against Episcopacy for stinting the spirit ) that they began to take upon them to establish a Dagon in his throne , in stinting the whole worship of the God of Heaven , &c. and in plain words without mincing or dissembling , that they had rather the French King , nay the great Turk should rule over them , then these . The only use which I would now make of these experiments is this , to admire that blessed excellent Christian grace of obedience ( and contentment with our present lot , whatsoever it be , that brings not any necessity of sinning on us . ) I mean , to commend to all , in matters of indifference , ( or where Scripture hath not given any immediate rule , but left us to obey those who are set over us ) that happy choice of submitting , rather then letting loose our appetites , of obeying , then prescribing ; A duty , which besides the very great ease it brings with it , hath much of vertue in it , and will be abundant reward to it selfe here on earth , and yet have a mighty arreare remaining to be paid to it in Heaven hereafter ; which when it is heartily considered , it will be a thing of some difficulty to invent or feigne a heavier affliction to the meek and quiet spirit , a more ensnaring piece of treachery to the Christian Soule , ( I am sure to his Estate and temporall prosperity ) then that of contrary irreconcileable commands , which is now the case , and must alwaies be when Ordinances undertake to supersede Lawes , when the inferiour , but ore-swaying power , adventures to check the Superiour . Of which subject I have temptation to annex a full tyde of thoughts , would it not prove too much a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be most sure to be so esteemed by them to whom this addresse is now tendred . The good Lord of Heaven and Earth encline our hearts to keep that Law of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 2. which is a prime Commandement , and that with a promise of secular Peace and aboundance annext ( if not confined ) to it . To conclude therefore , and summe up all in a word , we have discover'd by this briefe survey , the reasonablenesse of this act of Gods providence , in permitting our Liturgy to be thus defamed , though in all reason the Liturgy it selfe deserve not that fate , the no-inconveniencies so much as pretended to arise from our Liturgy , to which the Directory is not much more liable , the no-objection from the word of God against the whole or any part of it produced , or offered by you , the no-manner of the least or loosest kind of necessity to abolish it , the perfect justifiablenesse , and with all usefullnesse of set forms above extemporary effusions , the very many particulars of eminent benefit to the Church , and of authority in it , preserved in our Liturgy , but in the Directory totally omitted , and that in despight of all Statutes both of King Edward , and Queen Elizabeth , by which the Reformation of this Church is establisht among us , and I trust shall still continue , notwithstanding the opposition of those who pretended kindnesse , but now runne riot against this reformation , we have shew'd you also the true grounds of our ancestors rejoycing in our Liturgy , instead of the partiall imperfect account given of that businesse by your Preface , the wonderfull prosperity of this Church under it , contrary to the pretended sad experience , &c. and withall we have made it clear , that all the exceptions here proposed against the Liturgy , are perfectly vain and causelesse ; as that it hath prov'd an offence , &c. the ordinary crime charg'd on those actions that are lyable to no other , and so that offence without a cause ; that this offence hath been by the length of the service , which will only offend the prophane , and withall , is as observeable in your Service ; by the many unprofitable burthensome Ceremonies , which have been shewed , neither to be many , nor unprofitable , nor burthensome , by the disquieting of Consciences , i.e. only of the unquiet , by depriving them of the Ordinance , i.e. those who would rather loose the Sacrament , then receive it kneeling , or reverently ; that the offence was extended to the reformed Churches abroad also , and yet for that no one proof offered , nor Church named , that was so offended : and if there were , yet still this supposed offensivenesse , no just plea for any thing but Reformation . So also that by means of the Liturgy , many were dibarred of the exercise of their Ministry , the suggestion for the most part a meer calumny , and that which was true in it , ready to be retorted upon these Reformers ; that the Prelates have labour'd to raise the estimation of the Liturgy too high , yet that no higher then you would the value of your Directory , to have it the rule for the manner of publick worship , or if they did , this is the fault of those Prelates , not of the Liturgy : who yet were said but to have labour'd it neither , not to have effected it , and even that labour or desire of theirs , to have amounted no higher , then Calvins Letter to the Protector would avow ; that this hath been to the justling out of Preaching , which is rather a speciall help to it , and prescribes it , and allowes it its proper place , but hath oft the ill luck to be turn'd out by Preaching ; that it hath been made no better then an Idoll , which if it be a fault in the Liturgy , is farre more chargeable on the hearing of Sermons , that the people please themselves in their presence , and lip-labour in that service ; an uncharitable judging of mens hearts , and a crime to which your Directory makes men as lyable as the Liturgy , that our Liturgy is a compliance with Papists , and so a means to confirme them in their Idolatry , &c. whereas it complies with them in nothing that is Idolatrous , &c. and by complying with them , where they do with antiquity and truth , it is more apt to convince them of their errours , and by charity to invite , then by defiance , that it makes an idle Ministry ; which sure the Directory will not unmake , being as fit for that turne , either by forming and conning the Prayer there delineated , or by depending on present conceptions , as the Liturgy can be , that it hinders the gift of Prayer , which if it signify the elocution , or conception of words in Prayer , is not peculiar to the Minister , and for any thing else , hindring it no more then the Directory doth ; that the continuance of it would be matter of endlesse strife , &c. which sure 't is more reasonable to think of an introduction of a new way of Service , then the retaining of the old ; that there be many other weighty considerations , and many particulars in the book , on which this condemnation is grounded , and yet not one of these mention'd , but kept to boil in their own breasts , if there be any , or which is more likely , falsely here pretended to inflame the reckoning ; that they are not mov'd to this by any love of novelty , and yet do that which is most novell ; that they intend not to disparage the Reformers , and yet do that which is most to their disparagement , that they do this to answer Gods providence , which never call'd them to this work ; to satisfie their own Conscience , which if Erroneous , must not thus be satisfied ; to satisfie the expectation of other Churches , which expect it not , or if they did , might rather conforme to us and satisfy us , and the desires of many of the Godly at home , whose piety is no assurance that their desires are reasonable , and yet are not known to have exprest any such desires ; that they may give testimony of their endeavours for uniformity , whereas with other Churches , there is no such necessity of conforming in such matters , and within our selves , nothing is so contrary to uniformity , as this endeavour . And Lastly , we have learnt from them , a rule by which they pretend to forme their Directory , the agreeablenesse to the word of God and Christian prudence , and are most confident to justify our Liturgy by that rule , against all disputers in the World ; And having now over and above all this , a plaine confession under their own hands , in their Supply of Prayer , of justify all that we pretend to , and so being saved the pains of any farther superfluous confutation , we shall now leave it to the judgement of any rationall Lay-man in the New Assembly , to judge betwixt us and his fellow-Members , whose pretensions are most moderate in this matter , whose most like Christian , those that are to rescue and preserve , or those which to destroy . Thus in the Councell of Nice , holden before Constantine and Helena , in a controversie of great importance , Craton and Zenosimus , not only Lay-men but Heathens were appointed judges or arbitrators only on this ground , because Craton a Philosopher would not possesse any worldly goods , and Zenosimus in time of his Consulship , never received present from any , saith Jacobotius : thus also Eutropius a Pagan Philosopher , was chosen umpire between Origen and the Marcionites , it being supposed , that such an one was as fit to understand their several claims , and judge according to Allegations and proofes as any ; And if we fall or miscarry before such an Aristarchus , I shall then resolve , that a Covenant may wast a soule , ( even drive the man into the field with Nebuchadnezar ) deprive it of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles of discourse , ( by which , till it be debauched , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able in some measure , to judge of truth , proposed and debated before it ) and then I shall hope for more candor in the businesse from an intelligent heathen , then for him . My only appeale in that case shall be , to Heaven , that the host of Angels , may by the Lord of that host be appointed , to guard and assist that cause , and those Armies whose pretentions in this , and all other particulars , are most righteous , and most acceptable in his sight . Doe not erre , my beloved Brethren . Now the Lord of all mercies , and God of love and Peace , grant us to be like minded in all things , that we may joyne with one heart , and tongue , to praise him , and worship him , to blesse him , and to magnifie him for ever . FINIS . Notes, typically marginal, from the original text Notes for div A70321-e1030 P. 202. Ib. P. 163. ● . 106. P. 41. P. 42. P. 43. P. 44. P. 48. P. 49. P. 50. P. 55. * The same Constantine in his Palace imitating the orders of the Church , amōg other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tendred Set Prayers , Euseb . de vit . const . l. 4. c. 17. And so it is said of the Nobles about him , that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prayers that the Emperour liked , and ●ere all brought by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to pray the same prayers all of them , even in private . c. 18. Precum sol . 202. 312. Acts and Moni pag. 1818. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 14. 12. Mat. 10. 19. P. 10 De div . Off ▪ c. 10. Vide Clav. in Sacr. Bos● . c. 1. * Cum hi motus corporis fieri nisi motu animi praecedente non possint , eisdem rurs●● exterius visibiliter factis ille interior invisibilis augetur . Aug. l. de cura pro mor. 5. Chrysost lb. Popului in Ecclesia sedendi potestatem non habit . Ideo reprehendi meretur , quia apud Idola celebratur . Telman in Basil . T. 1. p. 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 4. p. 753. l. 40. edit . Savil. * l. 3. c. 19. * l. 2. c. 24. * l. 18. c. 51. Al Scap. c. 2. Apol. c. 30. Ep. ad Smyrn . Dial. cum Tryph. p. 260. l. 4. c. 34. Apol. c. 39. De op & Elec mos . p. 180. Serm. de temp . 215. Apol. 2. in fine . Epist . 54. ad Marcellam . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epist . ad Polycarp . Ignatio ad scripta . Notes for div A70321-e19890 P. 1. P. 2. Vid. troubl . of Frank. p. 30. &c. P. ● . P. 2. P. 3. P. 4. P. 4. P. 4. P. 5. P. 5. P. 5. P. 6. P. 7. Busbequi . Epist . Notes for div A70321-e36050 P. 8. Notes for div A70321-e37200 Strom. l. 7. The conclusion . De concil , l. 2. c. 6. Al. Aphrod . in Top. 
A64986	----	An explicatory catechism: or, An explanation of the assemblies shorter catechism Wherein those principles are enlarged upon especially, which obviate the great and growing errors of Popery; useful for those families that desire to hold fast the form of sound words. Vincent, Thomas, 1634-1678. 1675 Approx. 380 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A64986 Wing V434 ESTC R220763 99832155 99832155 36626 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64986) Transcribed from: (Early English Books Online ; image set 36626) Images scanned from microfilm: (Early English books, 1641-1700 ; 2101:09) An explicatory catechism: or, An explanation of the assemblies shorter catechism Wherein those principles are enlarged upon especially, which obviate the great and growing errors of Popery; useful for those families that desire to hold fast the form of sound words. Vincent, Thomas, 1634-1678. [16], 287, [1] p. printed for Henry Mortlock at the Phœnix in St. Paul's Church-yard; and White-Hart in Westminster Hall, London : 1675. In question and answer form. Copy tightly bound with slight loss of print; some print fade. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Catechisms -- Early works to 1800. Westminster Assembly (1643-1652). -- Shorter catechism -- Early works to 1800. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Rina Kor Sampled and proofread 2003-08 Rina Kor Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion AN Explicatory Catechism : OR , AN EXPLANATION OF THE ASSEMBLIES SHORTER Catechism . WHEREIN Those Principles are enlarged upon especially , which obviate the great and growing Errors of Popery ; useful for those Families that desire to hold fast the Form of sound words . Aug. lib. 15. de Trin. Cap. ult . Domine Deus , quaecunque dixi de tuo , agnoscant & tui : Siqua de meo , & tu ignosce & tui . London , Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard ; and White-Hart in Westminster Hall. 1675. To the Christian Reader ; especially Heads of Families . THose Catechisms may very well be esteemed the best , which are Explanatory of the Creed , ten Commandments and the Lords Prayer ; because these Summaries or Abstracts contain the Essentials of the true Religion , or those choice truths which God would have us take extraordinary notice of in our course of reading the holy Scriptures : And therefore those that begin with Catechizing , begin the most easie and profitable way for any ; because the weightier matters of the Law are not hard to be understood , and such words being Spirit and Life , and the very marrow of Christianity , must needs feed and nourish us up unto eternal life . I have fixed my thoughts upon the Assemblies shorter Catechism , because the Principles in it are mostly agreed upon by all sober intelligent unprejudiced Protestant Divines . You have also something of the nature of the two Covenants superadded to , or rather enlarged upon more particularly and expresly than in the Catechism . And because Catechisms ought to contain nothing but received truths , you have mostly the Explication of Antient and Modern Divines : And therefore , where you meet with any thing that is not so elaborate and exact , you may conclude it mine , and not theirs . Hearing occasionally a Discourse of a very learned and godly Divine out of Deut. 6. 6 , 7. [ And these words which I command thee this day , shall be in thy heart : And thou shalt teach them diligently unto thy Children , &c. ] who recommended to Parents with the greatest earnestness the work of Catechizing ; I shall make bold to transcribe a part of it , and offer it to publick view . You shall have , 1. His Reasons to prove that Parents ought diligently to Catechize or teach their Children [ Servants also included . ] 2. His Answers to the Objections against it . And 3. The Motives he laid down to provoke and stir up all Parents to this necessary duty . 10. Reasons for the proof of it . 1. Every man ought to promote the Glory of God , to advance the Kingdom of Christ , and to further the Salvation of others as far forth as they are able , and have opportunity to it . And can we effect these any better way ? We pray , Hallowed be thy Name . Thy Kingdom come , thy will be done : Surely the coming of Christs Kingdom into our hearts is one way of his Kingdom 's coming . 2. God hath set Parents in Authority over them , and they cannot improve it to better purpose . This is the most ancient Government . Before there was King or Common-wealth , there was Parental Government . This being most ancient , afterwards was the Priest and Prophet . God hath laid a command upon Children to obedience in the fifth Commandment , Ephes. 6. 1. Only Dignity requires duty ; improve your authority for God , and use it to instruct your Household in the Word of God. Do not think you have done , till you have done this . 3. Even nature it self dictates thus much . The Birds and Beasts of the field , yea the Sea-monsters take care of their young ones . If you do nothing but feed and cloath your Children , you do no more than Heathens , nay than brute beasts . 'T is said of the Ostrich , Job 39. 16. that she is hardened against her young ones , as though they were not hers : And what do ignorant Parents less , who are hardened against their own Children who are parts of themselves ? 4. Children have Souls to be saved or damned , therefore some must take care of them , and the soul that sinneth must die . We see Children die as well as Aged persons . In Golgatha there are Skulls of all sorts : Yea , do but look into the Register of a Parish , and you shall see as many young as old have died in it . Children may die , and what if they die without knowledge , in their sins ? better were it with those Children mentioned , 2 Kings 2. 23 , 24. than these , Isa. 27. 11. 2 Thes. 1. 7 , 8. Thus unchastised Children shall suffer ; but the Parents shall not go Scot-free . If you would have them profit by the publick Ministry , you must Catechize them at home . To bring them to the publick before they be thus Catechized , is setting before them an hard loaf . You must give them milk at home , that they may be fit for higher truths in publick . 5. Your Children are Children of wrath , and you have been instruments to conveigh this to them . They die , and that proves this . When your Children are sick , you forthwith go to the Physitian , and will you take no care of their Souls , inheriting their spiritual maladies from you ? You may say as David to Abiathar , 1 Sam. 22. 22. I have occasioned the death of all the persons of thy Fathers house . 6. What will become of Religion in future Ages , if Parents neglect this duty at present ? If all Parents were as careless as some , the Church of God would soon cease on the earth , Isa. 38. 19. The Father to the Children shall make known thy truth , Psal. 78. 3 , 4. Which we have heard and known , and our Fathers have told us ; We will not hide them from their Children , shewing to the Generation to come the praises of the Lord. If we do not teach our Children how should they teach theirs ? It was above two thousand years before the Scripture was written ; how then was piety preserved but by one Generation teaching another ? Adam taught his Children . The sacrificing of Cain , and Abel's piety therein were both the fruit of Adam's teaching . Noah taught his Children to Abraham , and he taught his houshold . Isa. 1. 9. Except the Lord of Hosts had left unto us a very small Remnant , we should have been as Sodom , and we should have been like unto Gomorrah : We should have been as Heathenish , as Paganish as they . 7. God is highly pleased with piety in younger ones . The Lord had respect to Abel the younger ; and Enoch of all the Patriarchs before the Flood the youngest , is said to please God. How was God pleased with the piety of Samuel and Josiah ? And we read of Jehojachin that began very young to Reign ; and did that which was evil in the sight of the Lord , 2 Kings 24. 8 , 9. God takes notice of the evil as well as the good . Children might sing Hosanna , as well as cry bold-head , if they were taught . Iesus said , Mat. 19. 14. Suffer little Children , and forbid them not to come unto me : for of such is the Kingdom of Heaven . Of such , not untaught Children . 8. You cannot expect the blessings of the Covenant , except y●u teach them the C●mmandments of God Ps. 103. 17 , 18. Dan. 9. 4. 9. Assure your selves , if you neglect this duty , God will require their blood at your hands , Gen. 9. 5. with Acts 20. 26. It is here with Parents as with Ministers ; if you do not warn and teach them , God will require their blood at your hands . Ezek. 3. 18. Object . But teaching is the work of the Minister ? Answ. It is not only his , but yours ; his in publick , yours in your Families . 10. Sin and corruption is so inherent in Children in their nature , that all the care of Ministers in publick , and Parents at home will be little enough to heal this plague of original corruption . This plague is like the Leprosie . There must be scraping , and if cleansing will not do , there must be pulling down . So that you see all is little enough : without teaching , your Children may perish , and you smart for it . Object . 1. But Children may do well that are not thus carefully instructed . Answ. 1. They may do well as to the outward man , they may prosper in the world . God may cause his Sun to shine upon the unjust and the unthankful . But Parents are to wish that their Children may do well as to the inward man , and prosper in their Souls , as John for his friend Ga●us , 3 Joh. 2. 2. They may perish eternally for want of Knowledge . Hos. 4. 6. 3. If some Children happen to come to good , no thanks to such careless graceless Parents that neglect instruction at home . Object . 2. But we have known them that have been taught well enough to have made bad proof ? A. 1. This is too sadly true , to be denied ; But the fault may be in one of the Parents by their bad example : And Children as well as the conclusion in syllogizing will follow the worse and weaker part ; yet this is blame-worthy in Parents . 2. Good Parents have severely smarted for their neglect of strict Discipline in their Families , and their over great fondness in cock●ring their Children , as you may read in Eli and David . 1 Sam. 3. 13. 2 Sam 13 , and 14 , and 15. 1 Kings 1. 6. 3. But if the Children of good Parents prove bad , this should make us more diligent . If a Garden well weeded and kept down prove thus ill ; Is this any encouragement to sloth , but rather a spur to double diligence ? Two or three Motives to excite to the Duty of Catechizing . Let it be remembred that you are not perswaded to invade the ministerial office , or to become of this or that Opinion or Party , but to fall forthwith upon the practice of a manifest , yet indispensable Duty . 1. How doth the love of God dwell in your hearts , when they are hardened against your Children ? Simon , lovest thou me ? then feed my Lambs . They are Gods Children , and therefore you must bring them up in the ●●ture and admonition of the Lord. The Children of any in Covenant with God are called his Children , Ezek. 15. 21. When the woman of Samaria knew Christ , she desired that all her Neighbours might also know him . 2. Are they not your Children ? You shall diligently teach them to your Children ; they are bone of your hone , and flesh of your flesh . Are we to instruct one another , and not our own Children ? 3. What a comfort will this be to you , if you faithfully discharge this most profitahle Duty ! For , 1. Such Parents shall have joy of their Children , Prov. 23. 24. Ruth 4. 15. David and Bath●sheba had much comfort of Solomon , which they had not of their other Children . 2. You shall have spiritual rejoycing , 2 Joh. 4. 3. You will gain a good evidence of the truth of grace in your hearts . 4. You that thus propagate piety shall sow good seed that will endure to many Generations , Jer. 33. 18. 5. You may avoid many crosses and heart-breaking sorrows which negligent Parents ordinarily meet with . Abraham taught his Children , and see what comfort he had of them : He had a numerous Family 318. instructed Servants born in his own house [ Gen. 14. 14. ] and yet no disorder or disturbance there : He had a numerous Family , and yet a peaceable Family . 1. Abraham Circumciseth Ishmael , and yet it was a painful Sacrament . 2. Isaac makes no opp●siti●n when to be made a sacrifice to the Will of God. 3. Y●u have a religious Servant . Gen. 15 , and 24. 4. At his death he gives what portions he pleaseth , and yet you find no discord among them , Gen. 25. 5 , 6. As you therefore desire peace in your Families , and in after Generations , bring them up in the fear of the Lord. On the contrary , you Parents that teach your Children Arts and Trades , and not Gods Commandments ; why , you are making way for your own cross and vexation ; what heart-breaking will they be to you ! As , 1. In their matching . Prov. 17. 21 , 25. G●n . 26. 34. 35. 2. Their sins will be put upon your score ; and have you not sins enough of your own ? 3. Their perishing will be put upon your account . Oh what fretting and cursing will there be at your meeting your Children in H●ll ! Have you not heard of Children that have cursed Parents upon the Gallows ? Oh , when the Word of God tells you that some evil will befall your Children , how should this trouble you ! As it was said of Jeroboam , that he made Israel to sin ( for all that succeeded pursued his sins ) even so you , by your cursed ignorance , negligence and sl●th may propagate sin and misery from Generation to Generation , to your Children . We are to look upon this duty as one of the prime Ordinances of divine institution : there was Family teaching before there was any other teaching . 'T is the opinion of an eminent Divine , that more Children are seasoned with grace by i●ste●ction of Pa●ents than by preaching . Towns are made up of Families , and where they are wicked in Towns , Kingdoms cannot ●e righteous . Our misery begins in bad Families . This duty of Catechizing therefore is of as great weight , as any which is commanded in the word of God. Thus far he whose name I shall conceal , because I have published it without his privity and consent , though I hope not against his liking and approbation . If any of you shall please dili●ently and impartially to examine Concord●nces , and most Catechisms ; you will soon find that the former do furnish us rather with sounds than sense ; and that in the latter , upon comparing the truths and the alledged Texts together , there is so wide a distance , that you will the better perceive the d●fficulty of our present undertaking ( notwithstanding all the forementioned helps ) than at first , possibly , you have imagined . If you find any pertinency of the Scriptures produced for confirmation of the truths they refer unto in this Explication , I know it will be acceptable to you , and it is no less than what I have endeavoured after . If you espie many proofs under any Principle of Religion , it is either because that the truths there are more weighty , or that the cavils against them are more than ordinary . If you expected the Scriptures at large , the numerosity of them gives you the reason against that . I had once some thoughts of illustrating the mysterie of the Trinity of Persons , by some apt Figure or Resemblance , and of placing it in the Catechism ; but for the avoiding of all occasion of offence to the weak I have affixed it here : And of all Figures , Keplers Circle seems most artificial and correspondent with this glorious mystery . IN this Scheme or Figure you have a Center , and a Circumference , and an Inter space , and yet but one Circle : So that there are three Persons , and yet but one God. These three are not divided ; For it is not a Center , or Interspace , separate from the Circumference : But these are distinguished in their incommunicable properties in their order , and in their operation ( upon a supposition of motion ) The Center is the beginning ( as is easie to be observed in drawing the Circle ) the Circumference is a resultance from the Center alone , the Interspace from the Center and the Circumference . These are Co-equal ; the Center and the Circumference , and the Interspace are equidistant every where , each one from other : And the Center is no more a Circle without a Circumference , than the Circumference and Interspace without a Center . Consubstantial ; The Center is constituent of the Circle , not a part from but together with the Circumference and the Interspace . Co-eternal ; It is no Center without a Circumference ; and no sooner is the Circumference drawn , but you find the Interspace . Doubtless there is Vnity in Trinity in all things , had we but light and eyes to espy it . You will find annexed to the Explication a Discau●se out of Acts 8 30. where you will meet with some Rules ( which have obtained in Divinity ) for your better understanding , and more profitable reading the holy Scriptures : If you be of that select numb●r that cannot content your selves with bare reading , but labour to understand what you read ; they are chiefly and more especially designed for you . And that you may understand what you read , and remark in your course of reading the Sacred Scriptures , those truths more distinctly which will make you wise to Salvation , is the main purp●rt and intent of this little piece , and intense desire of its Comp●ser , Your Friend for Eternity . A Short and Plain EXPLICATION OF THE ASSEMBLIES SHORTER Catechism . Quest. 1. WHat is the chief end of Man ? Answ. Mans chief end is to glorifie God , and to enjoy him for ever . Explicat . Q. What do you mean by Mans chief end ? A. That which God did chiefly intend or aim at in making Man , and which Man is chiefly to intend . Q. Is Mans chief end to seek himself ? A. No a . Q. Is it to enjoy the pleasures , profits , and preferments of this World ? A. No b . Q. Is it to glorifie God , and to enjoy him ●or ever ? A. Yes . Q. What is Mans chief Duty ? A. To glorifie God c . Q. What is it to glorifie God ? A. To order all our actions to that end , that God might have the Glory d . Q. What is Mans chief happiness ? A. To enjoy God for ever e . Q. How doth Man enjoy God ? A. Two waies 1. Here in this life , by an holy Communion with him in the Duties of his Worship , f and in an upright Conversation g 2. Hereafter in the life to come , in a glorious and immediate Communion with him in his Kingdom h . Q. May a man have another subordinate , or less principal end , besides the glorifying of God , and enjoying him for ever ? A. Yes i . Q. What do you mean by a subordinate end ? A. That which a man intends , or aims at , in order to another end , or for some further end . Q. May a man make any thing else his ultimate or principal end , besides glorifying and enjoying God ? A. No k . Q. Is the glorifying of God , and enjoying him for ever mans subordinate end , or else his ultimate and chief end ? A. Mans chief end . Q. Why are the glorifying of God , and the enjoying him for ever joyned as one chief end of man ? A. Because God hath inseparably joyned them together , so that men cannot truly design , or seek the one without the other l . Q. What Rule hath God given to direct us how we may glorifie and enjoy him ? A. The Word of God which is contained in the Scriptures of the Old and New Testament , is the only way to direct us how we may glorifie and enjoy him . Explic. Q. What direction must we follow that we may aright glorifie God , and enjoy him for ever ? A. We must follow the Rule God hath given us . Q. What Rule is that ? A. The Word of God m . Q Why is the Word of God called our Rule ? A. Because all Doctrines which we are bound to believe , must be measured or judged of ; and all duties which we are bound to practise , must be squared or conformed unto this Rule n . Q. Where is the Word of God contained ? A. It is contained in the Books of the Old and New Testament o . Q. How are these Books called ? A. They are called the holy Scriptures p . Q. Why are these Books so called ? A. Because they were written by Pen-men inspired by God infallibly to that end . Q. How do you know that the Books of the Old and New Testament are the Word ? A. The Papists grant the Protestants , that all the Books which they receive are the certain Word of God. Q. But how will you convince an Infidel , that the Doctrine taught in these Books is the certain Word of God ? A. The Testimony of the Church is of great weight and importance in this matter . By the Church we understand the whole company of Believers , who have professed the true Faith ; whether those who received the Doctrine of the holy Scriptures from the Prophets and Apostles , or those who lived after : whose Testimony 1. Is profitable to prepare the heart , and to move it to believe . 2. And of all humane Testimonies ( whereby the Author of any Book that hath , is , or shall be extant , can be proved ) the greatest , both in respect of the multitude , wisdom , honesty , faithfulness of the witnesses ; and the likeness , constancy , and continuance of the Testimony it self . 3. But this Testimony is only humane . 4. Not the only , nor the chief whereby the Truth and Divinity of this Doctrine is confirmed . 5. Neither can it be the ground of Divine Faith and Assurance . And therefore besides this Testimony , There are four other several infallible Testimonies of Gods Spirit , which ( though each of them alone is convincing , yet ) all together make up that full evidence that will be Ground of Divine Faith and Assurance to an Infidel . Q. Which are those four witnesses ? A. They are , 1. Antecedently ▪ The Spirit of Prophecie , foretelling things to come so long before . 2. Constitutively , or inherently , The Image of God that unimitable character of Divinity which animates this Doctrine . 3. Concomitantly , The multitude of evident and uncontrolled Miracles wrought for this very end to confirm it . And 4. Subsequently , The extraordinary success it hath in the world , which will convince a very Infidel that it is the very Word of God. Q. What is the first witness of the Spirit ? A. 1. Antecedently , The Spirit of Prophecy . Q What mean you by that ? A. A continuance of wonderful Prophecies , foretelling things to come , so long before , q marked with their circumstances ; not doubtful , like the Oracles of the Heathen , or Merlins Prophecies , but such as expressed the things and Persons by their Names r , which had all in their times their certain performance ; and therefore unto what can we attribute these infallible Predictions but to the inspiration of God ? Q. What is the second witness of the Spirit ? A. 2. Constitutively , or inherently The Image and superscription of God , ( as Coin is known by the Image and superscription it beareth ) or that unimitable character of Divinity not only imprinted on it , but intrinsecally animating and constituting it . Q. Wherein is the Image and superscription of God , or that unimitable character of Divinity which animates and constitutes this Doctrine , apparent ? A. It is apparent in the matter , and the method , and the stile . Q. How is the Image of God apparent in the matter ? A. 1. As this Doctrine contains supernatural verities , such Divine and wonderful Truths as could never enter into the heart of man to conceive them , and the things the very Angels desire to look into s . Q. Declare this by some particular Instances . A. It explicates unto us the Nature , Properties and high Acts of God , purely and holily . 2. It describes the Person of Christ , so fitly , excellently , and conveniently , that if the mind of man consider it attentively , it must acknowledge , it doth exceed the reach of a finite understanding . 3. It discovers to us the corruption and misery of man by nature , the incomprehensible Love of God in Iesus Christ towards man , that happy reconciliation ( if we may so speak ) of his Iustice and Mercy by his infinite wisdom , ordaining Iesus Christ to be our Mediator . 4. It unfolds the Covenant of Grace , which God made with man after his fall ; all which can be drawn from no Fountain but Divine Revelation t . 5. It teacheth also the whole Duty of Man , having Statutes and Iudgements incomparably wise and good , the Gentiles themselves being Iudges u . Q. How is the Image of God apparent in the Method ? A. 2. As the Method of the whole Doctrine of the holy Scriptures set together , is the most admirable and perfect in the world ; beginning with God in unity of essence , proceeding to his Trinity of essential active Principles , and of Persons , and so to his Trinity of works , Creation , Redemption and Regeneration , great things past finding out , and wonders without number ; and all chiefly with special relation to mankind ; both in the estate of Innnocency and Apostasie . Q. And how is the Image of God apparent in the stile of this Doctrine ? A. 3. As it is spiritual , powerful and divine ; suited to holy ends , and to the world of Persons to whom it is sent , who are commonly ignorant and unlearned , and so more generally useful than any other Doctrine in the world : But withal containing such weighty concerning truths and profound mysteries , as will belong to the most learned , and to them that are of full age , even those who by reason of use , have their senses exercised to discern both good and evil , Rom. 7. 12 , 14. Gal. 5. 19 , to the end , 1 Pet. 2. 11 , 12. Rom. 13. 13 , 14. 1 Cor. 6. 9 ▪ 10. 11. and Matth. 5 Psal. 19. 7. 1 Cor. 1. 18 , 23 , 24. Psal. 119. 50. Joh. 6. 63. Acts 6. 10. Jam. 1. 21. 1 Thes 1. 5. and 2. 13. 1 Cor. 15 32 , 33 , 34. Mal. 2. 15 , 16. Matth. 19. 4 , 5 , 6. and 22. 25 , — 31. 1 Tim. 1. 5 , — 12. Psal. 19. 8 , 9. and 119 , 9 , 10 , 11. Joh. 7. 48 , 49. Luk. 1. 78 , 79. Matth. 4. 16. 2 Pet. 1. 19. Acts 9. 15. with 26. 17 , 18. Q. What is the third Witness of the Spirit ? A. 3. Concomitantly , The Multitude of evident uncontrolled Miracles , wrought for this very end to confirm it a ( Miracles being the effect of Gods own power , and the Seal and Signet that may be set upon no other Doctrine than that of the holy Scriptures ) will convince any that are not willfully blind that these two Ta●les of Testimony , the holy Scriptures of the Old and New Testament ( as those Tables of Stone ) were written with the finger of God , and were of divine Authority . Q. But the gift of Miracles is ceased ? A. Although it be ; yet , 1. The History of them is so certain from natural Principles , that its unpossible there should be any deceit about them . And 2. There need not be new Miracles to confirm the former , and oblige men to believe them . Q. Why so ? A. For then there must be m●re Miracles to confirm those ; and so on to the end of the world : and then God could not govern the world by a settled Law , which 〈◊〉 both absurd and blasphemous . Q. What therefore is the fourth Witness ? A. 4. Subsequently , The success of the Doctrine of the holy Scriptures , to the Regeneration of a great part of the world , is a surviving witness to the end of the world of its divine Authority b . Q. Of what use is this Testimony ? A. Of great use . Q. Why so ? A. For he that is not able to examine the History , which reports the Miracles to him , may be able to find upon his Soul the Image of God imprinted by the Gospel , and to know that the Gospel hath that in it self , which it imprints upon others ; and that it cometh from God , which leadeth men so directly to God. And it is certainly Gods own means which he blesseth to so great and excellent ends . Q Can we receive sufficient direction from our own Wisdom , or the Light of Nature to come to glorifie and enjoy God ? A. No c . Q. Can we receive sufficient direction from Gods works of Creation and Providence ? A. No d . Q. Are not the Apocryphal Books Scripture , nor any other , but the Books of the Old and New Testament ? A. No. Q. Are not the Traditions of the Church to be received , with equal reverence to the holy Scriptures ? A. No e . Q Must we call no man Father , or Master upon the Earth ? A. No , for one is our Father which is in Heaven , and one is our Master even Christ. And all Christians being taught of God by Christ are appointed to acknowledge no Father , or Master upon the Earth f . Q. Is there not an infallible Judge of Controversies upon the Earth ? A. Christ , and none else , hath A●thority to give Laws unto us , and punish the refractory ; And it is not for any Man living upon the Earth to impose Observances where Christ hath given liberty g . Q. What would you say to such as should require you to follow the Judgement of Fathers , Councils , and learned Divines , when you find it not agreeable to Scripture ? A. To the Law , and to the Testimony : if they speak not according to this Word , it is because there is no light in them , Isa. 8. 20. Q. Is the Scripture plain enough to be understood , even by the simple ? A. Yes , Psal. 19. 7. and 119. 130. Q. Is the Word of God a dead letter of it self ? A. No , Heb. 4. 12. Joh. 6. 63. Q. But do the things recorded in the Word of God concern us all ? A. Yes , Rom. 15. 1 , — 5. Matth. 7. 24. Q. Is there any other Rule besides the holy Scriptures , to direct us how we may glorifie God and enjoy him ? A. No. Q. How prove you that ? A. 1. Because God never gave any other , Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecy of this Book , if any man shall add unto these things , God shall add unto him the Plagues that are written in this Book . Q. What is the Form of speech here used to conclude this Book ? A. It is 1. A Symbolical and Prophetical Form of expressing the certainty and immutability of this Prophecie ; and secondly an expression of the Absoluteness and perfection of it is order to publick use , that it should be the only Prophecie given to the Christian Church , which should bring divine authority along with it , sent with a Commission from Heaven ; and not only proceeding from a publick Spirit , but sent out with a publick Charge . Q. What is that publick Charge ? A. As for all those to whom this Prophecy shall come , I adjure them all that they neither add nor diminish , nor change a tittle of it , upon pain of Gods bringing on them the Iudgements that are here denoun●ed against Gods greatest enemies ; and withal that they look upon it as the last Authoritative Proph●cie that is likely to come from Heaven , to be a Rule of Faith to the Church h . Q. What other reason have you to prove that the holy Scriptures are the only Rule to direct us how we may glorifie God and enjoy him ? A. Because they are only able perfectly and without errour to direct us how we ought so to do i . Q. 3. What do the Scriptures principally teach ? A. The Scriptures principally teach , what man is to believe concerning God , and what Duty God requires of man. Explica . Q. What are the principal Heads of the Doctrine of the holy Scriptures ? A. The Doctrines that the holy Scriptures teach may be ranked into two Heads . Q. What is the first principal Doctrine taught therein ? A. What man is to believe concerning God. Q What is it ●o belie●e ? A. To assent , or give credit to truths upon Authority of another k . Q. What is the second ? A. What duty God requires of man l . Q. What is meant by the duty which God requireth of man ? A. That which is Gods due , or that which we owe to God , and are bound to do as we are his Creatures , Subjects and m Children . Q D● the Scriptures teach us all matters of Faith , or all that we are bound to believe ? A. Yes n . Q. And all matters of practice , or whatsoever we are bound to do ? A. Yes o . Q. Is not a Christian then bound to believe any thing as a point of Faith , but what is taught in the holy Scriptures ? A. No p . Q Nor bound to do any thing as necessary to Salvation , but what is taught in them ? A. No q . Q. 4. What is God ? A. God is a Spirit , infinite , eternal and unchangeable in his Being , Wisdom , Power , holiness , justice , goodness and Truth . Explic. Q What are we to believe concerning God ? A. We are to believe concerning his Being and nature , that he is a Substance and a Spirit ; or that he is a spiritual Substance r . Q. Why is God called a Spirit ? A. 1. Negatively , because he hath no bodily Substance s . 2. Affirmatively and positively , because he is a pure active life , intelligence and will. Q. Are not Angels , and the Souls of men Spirits ? A. Yes t . Q. How then is God distinguished from Angels , and the souls of men ? A. God is an infinite u , eternal w , and unchangeable x Spirit . Angels and the Souls of men are finite Spirits y , bu● of yesterday and changeable . Q. But since Angels as well as the Souls of men are finite , how are they to be distinguished ? A. Angels are pure Spirits , and have no commerce or society with Bodies , which the Souls of men have , being in the most intimate conjunction with them . And though in the separate state they do subsist and live without them ; yet because their happiness or misery is not compleat without them , the souls of the Iust already made perfect in holiness , will be carried out with strong inclinations unto and earnest expectation of re-union with their Bodies , to be together made perfect in happiness , in good measure pressed down and shaken together and running over : And in the souls of the unjust , there shall be a fearful expectation of reunion with their Bodies as of a certain approaching , unavoidable and utterly undoing evil , to fill up the measure of their misery , suffering together the vengeance of eternal fire . Or more briefly , God , Angels and the souls of men may be thus distinguished . Angels are created Spirits compleat . As Angels are created Spirits , they are distinguished from God , who is a Spirit uncreate , or the Creator of all , or the God of the Spirits of all flesh . As Spirits compleat , they are distinguished from the souls of men which in their compleat subsistence require Bodies , which Angels do not , and may therefore be called Persons , or compleat subsistences . Q. What else are we to believe concerning God ? A. We are to believe concerning his attributes that they are of two sorts ; 1. Incommunicable . 2. Communicable . Q. What and which are his Incommunicable attributes ? A. His Incommunicable attributes are such as are not partaken of by the Creatures , [ or that cannot be communicated to them ] such are these , his Infiniteness , Eternity and Vnchangeableness . Q. What is it to be Infinite ? A. To be without end , bounds or limits . Q. What is it to be Eternal ? A. To be without beginning , or succession , or end of time . Q. What is it to be unchangeable ? A. To be alwaies the same without any alteration . Q. What and which are the Communicable attributes of God ? A. His Communicable attributes are such as in a measure are partaken of by the creatures [ or may be communicated to them ] such are these , his Wisdom , Power , Holiness , Iustice , Goodness and Truth . Q. But are they in the same manner in the Creatures as in God ? A. No. Q. After what manner are they in the Creatures , and how are they in God ? A. God is In●inite , Eternal and unchangeable in them , and the Creatures are not . Q. May then Gods Incommunicable Attributes be applied to and spoken of the Communicable ? A. Yes , they may . Q. How is God said to be Infinite , Eternal and Unchangeable ? A. 1. In his Wisdom z . Q. What is the Wisdom of God ? A. The Wisdom of God , is his Essential property , whereby by one simple and eternal Act , he knoweth both himself and whatsoever is possible to be known . Q. How else is God said to be Infinite , Eternal and Unchangeable ? A. In his Power a , and Holiness b . Q What is the power of God ? A. It is his Essential property , whereby he can do all things . Q. What is the holiness of God ? A. It is his Essential property , whereby he is infinitely pure and holy in himself , delighteth in his own purity , and loveth the resemblances of it in his Creatures . Q. What doth your Catechism last of all mention God to be Infinite , Eternal , and Unchangeable in ? A. In his Iustice c , Goodness d , and Truth e . Q. What is the Justice of God ? A. The Iustice of God is his Essential Property , whereby he is infinitely righteous in himself , and equal in all his waies and dealings with his Creatures . Q. What is the goodness of God ? A. It is his Essential property , whereby he is altogether good in himself , and the Author of all good . Q. What is the Truth of God ? A. It is his Essential property , whereby he agreeth with himself , Truth with Truth ; and is so immutably faithful in respect of his Creatures , that it is not possible for him to lie , or deceive any of them f . Q 5. Are there more Gods than one ? A. There is but one only , the living and true God. Explic. Q. Doth the Scripture mention no more Gods than one ? A. Yes , diverse so called in Scripture , 1. Angels g , 2. Magistrates h , 3. Satan and satanical Apparitions i , 4. The Belly k , 5. Idols l . Q. How then is God differenced from these ? A. Our Catechism gives three differences between them in the Titles it gives to God , the God of Heaven . Q. Which is the first Title given him ? A. God is one only in opposition to many Gods m . Q. How may it be proved that there is but one God ? A. There can be but one Infinite , Eternal and Vnchangeable Being . Q. What Titles else hath the God of Heaven given him here ? A. He is , and he is said to be the living and the true God n . Q. How is God said to be the living God ? A. Two waies , 1. In opposition to dead Idols o . 2. In that he hath his life from himself . and gives life to all other things p . Q. But the Creatures are , and are said to be living also . A. True , but not as God is living ; they have not their life from themselves , nor do they give life to other things , as God hath and doth . Q. How is God said to be the true God ? A. Because he is God really and indeed , not by way of imagination as Idols are , but by nature he is so q . Q. How doth it appear that God is true , that he hath a true being , or that there is a God indeed ? Or how may it be proved that there is a God ? A. It may be proved that there is a God , by the Testimony of Conscience , and by the Word of God. Q. How is Conscience a witness of this first Truth ? A. 1. As it excuses and comforts in well-doing against the disgraces , slanders and Persecutions of the world ; and as it accuses and terrifies for sin secretly committed , which never did , nor shall come into the knowledge of men : Acting both these waies with respect to an higher Tribunal , where the supream Iudge will avenge the righteous and vindicate their Cause , and punish the wicked , condemning them to shame and everlasting contempt r . Q. How is it proved by the Word of God , that there is a God ? A. 2. As the Word of God makes manifest the secrets of the heart , and without excellency of speech , or of wisdom , under plainness and easiness of stile becomes the power of God to Salvation . Q. How doth the Word manifesting the secrets of the heart and becoming the power of God to Salvation , prove that there is a God ? A. Because these are the Works which none but the All-seeing s , and Almighty t God ever did , or can do . Q. But who ever saw God , that every one is thus confident to affirm that there is a God ? A. 1. Men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see ; for no man ever saw the wind or the air , and yet all are confident that there are both : A●d who ever saw his own face but in a glass , and never out of a glass , and yet this contenteth him . But , 2. We are not without the sight of God ; For , 1. God is seen in his works u . 2. The Fathers have seen him by sundry visions ; and Moses saw the similitude of the Lord , or his back parts : but his face can no man see . It pleased God to appear to them of old not as he is , but as he vouchsafed to manifest himself to them : For if they had seen him as he is , then all of them had seen him after one manner because he is one : And this sight of God was also external . 3. It hath pleased him in more comfortable manner to reveal himself to his Saints by his Word , by which they behold his beauty in his Temple , and with open face see his Image as it is represented to them in the mirror of the Gospel , and are transformed into the same . 4. God is seen by inward contemplation , and this sight is the more excellent than the rest , because it is more inward . 5. He is seen by Faith w . 6. The Faithful have the clearest sight of God in Heaven . Here their Faith is turned into Vision , and their present sight of God , if compared with that which is to come , is not worthy the name of sight , 1 Cor. 13. 12. 7. God is to be seen in the face of Iesus Christ , who is the brightness of his glory and the express Image of his Person ; And that we might both know that God is , and what he is , this only begotten Son of God which is in the bosom of the Father , he hath declared him x . Q. 6. How many Persons are there in the God-head ? A. There are three Persons in the God-head , the Father , and the Son , and the Holy Ghost , and these three are one God , the same in substance , equal in power and glory . Explic. Q ▪ What is meant by the God-head ? A. The divine nature , or essence . Q. Is the divine nature common to all three Persons ? A. The whole divine nature being indivisible , 1 Cor. 8. 6. is common to all three Persons , Father , Son , and Holy Gh●st , Acts 4. 24. 2 Cor. 1. 3. Joh. 1. 1. Rom. 9. 5. Heb. 1. 8. Num. 12. 6 , 7. with Acts 1. 16. 1 Pet 1. 10 , 11. Heb 1. 1. Acts 4. 25 with 2 Pet. 1. 21. Q. What followeth hence ? A. It followeth that whatsoever doth absolutely agree to the divine nature , or is spoken of the divine nature by relation unto the Creatures , that doth agree likewise to every Person in Trinity , Joh. 1. 1. Prov. 8. 22. Rev. 1. 8. Matth. 18. 20. Joh. 3. 13. Job 26. 13. and 33. 4. Joh. 14. 26. Luke 1. 35. Q. Is there any Scripture-proof for Persons in the God-head ? A. There is , Heb. 1. 3. who being the brightness of his Fathers Glory , and the express Image of his person . Q. Which are the three persons in the God-head ? A. The Father , and the Son , and the Holy Ghost y . Q. What is a Person in the God-head ? A. A Person in the God-head , is the God-head restrained , or distinguished by his personal or incommunicable pr●perty . Q. What is the incommunicable [ or personal ] property of the Father ? A. To beget z . Q. What is the personal property of the Son ? A. To be begotten a . Q What is the personal property of the Holy Ghost ? A. To proceed both from the Father and the Son b . Q. How do the persons of the Trinity differ one from another ? A. They differ three waies : 1. In their incommunicable properties , as before explained . 2. In their order ; The Father is the first Person in order ; the Son as he is the Mediator between God and men c , or the Daies-man that can lay his hand on us both d , the second in order ; and the Holy Ghost the third person . Hence e Creation is properly attributed to the Father , because things take their original from him ; f Redemption to the Son , because he was made Man for us , and became our Redeemer ; Sanctification inchoate and consummate to the Holy Ghost , because he begins and perfects the work of grace in the Elect of God. g 3. In their operation . And look what order there is in the existing in the Trinity , the same order there is in working , viz. the Father is of none h ; the Son is of the Father alone i ; the Holy Ghost is of the Father and of the Son k : In like manner , the Father works of himself by the Son and the Holy Ghost l ; the Son from the Father alone by the Holy Ghost m ; the Holy Ghost from the Father and the Son by himself n . In externals , although in respect of the things wrought , they are common to all the Persons ; yet in respect of the manner of working , there is distinction of the Persons . Q. If the Father be God , and the Son God , and the Holy Ghost God ; why then are there not three Gods , but one God ? A ▪ Because they are the same in substance o ▪ equal in power and p glory . Q. 7. What are the Decrees of God ? A. The Decrees of G●d are his eternal purpose ▪ according to the Counsel of his will , whereby for his own glory , he hath fore-●rdained whatsoever comes to pass . Explic. Q What is it for God to Decree ? A. To appoint and determine , to purpose and fore-ordain . Q. What hath God fore-ordained in his Decrees ? A. Whatsoever comes to pass . Q. When were things thus fore-ordained ? A. In Gods eternal purpose . Q. What was the Rule of this ? A. The counsel of his own Will x . Q. To what end hath God fore-ordained whatsoever comes to pass ? A. For his own Glory y . Q. 8. How doth God execute his Decrees ? A. God executeth his Decrees in the Works of Creation and Providence . Explic. Q. Are the works of Creation and Providence the Execution of Gods eternal Decrees ? A. Yes z . Q. What do you mean by the execution of Gods eternal Decrees ? A. The bringing to pass whatsoever God hath fore-ordained . Q. How do the Decrees of God , and the execution of them differ ? A. The Decrees of God are from all eternity , the execution of them in time . Q. 9. What is the work of Creation ? A. The work of Creation is God's making all things of nothing , by the Word of his power , in the space of six daies , and all very good . Explic. Q Whose work is the work of Creation ? A. Gods work a . Q. What did God make in the Creation ? A. All things . Q. Of what did he make them ? A. Of nothing , or of unapt matter . Q. What is it then to Create ? A. To make a thing of nothing , or of matter unapt to be brought into perfect Form by any power of second Causes . Q. By what were all things made ? A. By the Word of Gods power b . Q. When did God make all things ? A. In c time , not from Eternity d . Q. In what space of time did he make them ? A. In the space of e six daies . Q. But why did God take all this time to make all things ? A. It was not , because he could not have made them sooner in an instant , if it had pleased him . Q. For what special reasons then do you imagine ? A. For these two especially , 1. That we might learn by his example to work six daies , and rest a seventh . 2. That we might learn not to do things rashly and hastily , but with due deliberation . Q. Of what quality did God make all things ? A. All very good f . Q. To what end did he make them ? A. For his own Glory g . Q. 10. How did God Create man ? A. God Created man Male and Female after his own Image , in knowledge , righteousness and true holiness , with dominion over the Creatures . Explic. Q. What is the Image of God in man ? A. The universal and perfect rectitude of the whole soul ; knowledge in the understanding , righteousness in the will , and holiness in the affections . Q. What special prerogative did God give man at his first Creation ? A. Dominion over the Creatures h . Q. 11. What are Gods works of Providence ? A. Gods works of Providence are his most holy , wise , and powerful preserving , and governing all his Creatures , and all their actions . Explic. Q. Is there a Providence ? A. Yes i . Q. What kind of works are Gods works of Providence ? A. They are most holy k wise l , and powerful m . Q. What doth Gods Providence reach to ? A. To all his Creatures , and all their actions n . Q. 12. What special act of Providence did God exercise towards man in the state wherein he was Created ? A. When God had created Man , he entred into a Covenant of life with him , upon condition of perfect Obedience . Explic. Q. When God had Created Man , how did he deal with him ? A. He entred into a Covenant of life with him . Q. Wherein lies the nature of a Covenant ? A. It is a federal transaction , or a mutual stipulation or agreement between party and party , upon such and such terms , with reciprocal or mutual obligations each of the other . Q. What mean you by a Covenant of life ? A. A Covenant that contains such terms and conditions , by performance whereof mans life should be continued and preserved . Q. How many Covenants hath God made with man ? A. Two , the Covenant of Works , and the Covenant of Grace . Q. What is the tenor of the Covenant of works ? A. Obey and live o . Q. What is the tenor of the Covenant of Grace ? A. Believe on the Lord Iesus Christ , and thou shalt be saved p . Q. By what other names are these two Covenants called ? A. The Old and the New. Q. Why was the first Covenant called the Covenant of works ? A. Because works ( or perfect obedience ) were the only condition of it . Q. Why the Old ? A. Because it was made of old with the first Adam , and doth not now remain in full force and vertue . Q. Could the first man have kept Gods Laws perfectly ? A. Yes , for God made him perfect with the Image of God shining gloriously in him q . Q ▪ What special command did God give him for the trial of his obedience ? A. He forbade him to eat of the Tree of the Knowledge of good and evil . Q. Why was the forbidden Tree called the Tree of the Knowledge of Good and Evil ? A. From the effect of eating it , because thereby man came to know good and evil : Good by the loss of it , and Evil by the sense and smart of it . Q. Under what penalty was he forbidden this Tree ? A. Vpon pain of Death r . Q. 13. Did our first Parents continue in the estate wherein they were Created ? A. Our first Parents being left to the freedom of their own Will , fell from the estate wherein they were Created by sinning against God. Explic. Q. Did our first Parents fall ? A. Yes . Q. From what did they fall ? A. From the estate wherein they were Created . Q. What estate was that ? A. An holy and happy estate . Q. How did they fall ? A. By s sinning against God. Q. What was the cause of their fall ? A. The abuse of the Freedom of their own will. Q. Had our first Parents then Free-will in the state of innocency , till they sinned it away ? A. Yes . Q. Were they not confirmed in the estate of Innocency ? A. No. Q. 14. What is Sin ? A. Sin is any want of conformity unto , or transgression of the Law of God. Explic. Q. What is meant by the Law of God ? A. The whole Word of God t . Q. Is any want of conformity to the Law , or coming short of it a sin ? A. Yes . Q Is every transgression of it a sin ? A. Yes u . Q. What is is to transgress the Law ? A. To pass the bounds that the Law sets . Q. Doth the want of conformity to the Law , take in sins of Omission , and the transgression of the Law , sins of Commission ; and both these Original sin ? A. Yes w . Q. 15. What was the sin whereby our first Parents fell from the estate wherein they were Created ? A. The sin whereby our first Parents fell from the estate wherein they were Created , was the eating of the forbidden Fruit. Explic. Q. What was the first sin that was committed by mankind ? A. Eating the forbidden Fruit by our first Parents x . Q. 16. Did all mankind fall in Adam's first transgression ? A. The Covenant being made with Adam ; not only for himself , but for his Posterity ; all mankind descending from him by ordinary Generation , sinned in him , and fell with him in his first transgression . Explic. Q. Was Adam only concerned in the Covenant of Life , God made with him in the state of Innocency ? A. No , for the Covenant was not made with Adam for himself only , but for his Posterity also y . Q. Did all mankind sin in Adam , and fall with him in his first transgression ? A. All mankind descending from Adam by ordinary Generation , sinned in him , and fell with him in his first transgression . Q. How manifold is Generation ? A. Twofold , ordinary and extraordinary . Q. What do you mean by extraordinary Generation ? A. That of Jesus Christ whereby he was conceived by the power of the Holy Ghost , in the Womb of the Virgin Mary , and born of her without sin . Q. What by ordinary ? A. That whereby all mankind else came into the world , in a natural way from man and woman , under sin z . Q. How could all the Posterity of Adam , being then unborn , sin in him , and fall with him in his first transgression ? A. 1. They were in him representatively ; Adam was the common head and representative of all mankind a . 2. They were in him virtually , they were in his loyns . And as Levi is said to pay tithes in Abraham , when only in his loyns , Heb. 7. 9 , 10. so Adams Posterity sinned in his loyns . Q. And is this the reason , why all mankind sinned in Adam , and fell with him , because the Covenant was made with him , not only for himself , but also for his Posterity ? A. Yes b . Q. 17. Into what estate did the Fall bring mankind ? A. The Fall brought mankind into an estate of sin and misery . Q. 18. Wherein consists the sinfulness of that estate whereinto man fell ? A. The sinfulness of that estate whereinto man fell consists in the guilt of Adams first sin , the want of original Righteousness , and the corruption of his whole nature , which is commonly called Original sin ; together with all actual Transgressions which proceed from it . Expli . Q. How many sorts of sins be there , wherein the sinfulness of that estate whereinto man fell , doth consist ? A. Two , Original and Actual . Q. Wherein consists Original sin ? A. In three things , as 1. The guilt of Adams first sin c . 2. The want of Original Righteousness d . 3. The corruption of the whole nature e . Q. What is guilt ? A. A binding over to punishment . Q. What do you mean by Original Righteousness ? A. That which Man was at first Created in . Q. What do you mean by the corruption of the whole nature ? A. That whereby the whole Man ( Soul and Body ) is utterly indisposed f , disabled and made g opposite to all that is spiritually good , and wholly inclined to all evil , and that h continually . Q. How do you prove the universal depravity and corruption of mans nature ? A. Besides Scripture-proof , which is as express in this truth as any upon Record ; experience it self will confirm it by our daily sinful infirmities , by our backwardness to those duties wherein we may enjoy most of God , and by our being Eftsoons led into temptation , and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions . Q. But why is the corruption of mans whole nature commonly called Original sin , since that is not a Scripture name ? A. For three Reasons , 1. Because 't is derived from Adam the Original of mankind i . 2. Because 't is in every one from his Original k . It may say to every one , As soon as thou wert , I am . 3. Because 't is the original of all other sins l . Q. What do you mean by actual transgressions ? A. The transgressions of our Life , which proceed from original sin m . Q. 19. What is the misery of that estate whereinto man fell ? A. All mankind by their fall lost communion with God , are under his wrath and curse , and so made liable to all miseries in this life , to death it self , and to the pains of Hell for ever . Explic. Q. What hath man lost by the Fall ? A. Communion with God. Q. What do you mean by that ? A. Fellowship n or friendship with God , or the o communications of Gods Love , Grace and Favour . Q. What is man brought under by the Fall ? A. Under Gods p wrath and q curse . Q. What are the parts of Gods wrath and Curse ? A. 1. All the miseries of this life . r 2. Death it self s , Death natural ( here meant ) which is the separation of Body and Soul. 3. The pains of Hell for ever t . Q. 20. Did God leave all mankind to perish in the estate of sin and misery ? A. God having out of his meer good pleasure , from all Eternity elected some to Eternal life , did enter into a Covenant of Grace to deliver them out of the estate of sin and misery , and to bring them into an estate of Salvation by a Redeemer . Explic. Q. Must all mankind unavoidably perish in their sins and misery ? A. No , not the elect of God u . Q. Whom do you mean by Gods Elect ? A. Those whom God hath chosen to everlasting life w . Q. What moved God to Elect any ? A. His meer good pleasure x . Q. What mean you by that ? A. The most free , absolute , or undetermined Will of God. Q. When did God Elect them ? A. From all Eternity y . Q. What mean you by that ? A. Before time began , or before any thing was created . Q. What did God do for his Elect , to accomplish his decree touching their Salvation ? A. He entred into a Covenant of Grace with them . Q. Why is the second Covenant called the Covenant of Grace ? A. Because Free-grace was the only motive God had to make , and perform the Promises contained in it z . Q. By what other name is this Covenant called ? A. It is also called the New Covenant , because it never decayeth , nor waxeth old ; but remaineth in full force , effect and vertue to the end of the world a . Q. But what is become of the Law of that first Covenant made with Adam in Paradise b , that old Covenant , the Covenant of Life , or Works ; repeated to the Iews c ▪ The sum of which we have fully express'd , Ezek. 18. 4. The Soul that sinneth , it shall die ? A. It is neither executed nor abrogated ; but released , or dispensed with . Q. Is it not fully executed ? A. No d . Q. Nor abrogated ? A. No. Q. How prove you that ? A. By these two Reasons , 1. It is in part executed upon Believers themselves ; they are liable to the miseries of this life e , and to Death it self , viz. to the first or natural Death f , which is the wages of sin , although the second Death hath no power over them g . 2. It is totally executed upon finally impenitent unbelievers ; who are liable to the pains of Hell for ever h , over whom not the first only , but the second D●ath also hath power i . Q. But seeing Iesus tasted Death for every man , doth not the Gospel relieve impenitent unbelievers ? A , The Gospel finds them , and every one in a state of Condemnation : Those who believe , it proclaims deliverance unto and relieves them ; but those who through unbelief reject it , and k put it from them , and judge themselves unworthy of everlasting life , it leaves such as it found them , viz. under the Condemnation of the Old Covenant , since they refuse the pardoning mercy of the New. Q. You have now satisfied us that the first Covenant is neither fully executed nor abrogated ; But how is it released , or dispenced with ? A. By super-inducing a New Covenant of Grace over it ; that whosoever closeth with , and comes into the terms of the new , shall be exempted from the rigour and extremity , i. e. from the eternal l condemnation of the old ; although he may be liable to the miseries of this life , and to the first Death . Q ▪ Is the Covenant of works , as to its execution upon such as are in the Covenant of Grace , in the chief part restrained , although in some part inflicted ? A. Yes . Q. In the chief part restrained , and in some part inflicted ; what do you mean by that ? A. We mean , that Believers shall never complain under the eternal and destructive , although they do bear the temporal , and corrective punishment of their fins m . Q. But because generals are obscure , tell us particularly , for the clearer understanding of this Mysterie , what obligation the first Covenant laies on sinful man ? A. A double obligation ; first , in reference to what is past . And secondly , in reference to the future . Q What obligation doth it lay on him , in reference to what is past ? A. It requires satisfaction , and reparation from him , for his sin in breaking it n . Q What , in reference to the future ? A. It requires perfect conformity still as at the first , and absolute obedience to all Gods commands , being the eternal debt of the reasonable creature to that God , that made it in his own Image . Q. Is it possible for us to satisfie Gods injured Law for our first breach ? A. No. Q But if we could , might not the Law come upon us for future exact conformity , to pay the residue of that eternal Debt , due to God as our Creator ? A. Yes o , it might . Q. Doth the Covenant of Grace relieve us as to both these cases , and dispence with the rigour of the Law ? A. Yes . Q. How doth it relieve us as to the first obligation ? A. It comforts us with the good news that the Son of God hath satisfied his Fathers Justice ; and if we believe but in him , God will accept of us , as if we had satisfied in our own persons . [ The case the Law leaves us in , is well expressed , Isa. 33. 14. and Heb. 10. 31. But the relief the Gospel brings us , in St. Paul's language , Rom. 8. 33 , 34. you have both together excellently , Ezek. 33. 10 , 11. ] Q. How , as to the second ? A. The New Covenant dispenceth with the rigour of that too ; and justified and pardoned persons shall not lose all again upon the least defailance ; therefore the Gospel proclaims pardon of sin upon Repentance , and acceptance of sincere endeavours to obey him . Q God gave the Law from Mount Sinai , and the voice of words was so dreadful there , that they which heard it , intreated that the Word should not be spoken to them ●ny more : But we are come to Mount Sion ; what is Gods language to us now ? A. Sinners , be but in good earnest , do but love me heartily and my waies ; let me but see a child-like ingenuity in you , and I will put down your upright , though imperfect performances , in the Book of my remembrance p . Q. How is it possible our performances should be recorded in the Book of Gods remembrance , since the best of them are imperfect , and we do daily break the Commandments of God in thought , word and deed ? A. If there be a willing mind , it is well accepted according to that we have , and not according to that we have not . And the Commandments of God may be reputed as done ▪ when whatsoever is not done is pardoned . Thus doth the candour of the Gospel dispence with the rigour of the Law q . Q. But how doth it stand with Gods veracity and immutability having once declared that the soul that sinneth shall die , to contradict it by declaring , That he that believeth shall never die , but have Eternal Life ? r A. We must look upon threatenings as a part of the Law , declaring the dueness of the punishment , what the offender hath deserved to suffer ; Not as predictions of the event , any more than Thou shalt , and Thou shalt not in the command , are Predictions : but only are expressive of the dueness of obedience . Q. How do the Old and New Covenant differ ? A. They differ more especially , these two waies , 1. In their tenor ; the tenor of the Old is , Obey [ perfectly ] and live , sin and die ; The tenor of the New is , Believe on the Lord Iesus Christ , and thou shalt be saved . 2. The New Covenant admits of Repentance , which the Old doth not . Q. But must not a believer acknowledge perfect obedience to be still his duty ? A. Yes . Q. Why so ? A. Because this honours the equity of Gods Commandments . Q. And hath the Redeemer then by making this one of the Conditions of the Gospel-Covenant , given his Father his Law back again ? A. Yes . Q. Doth he not repeal it ? A. No , it 's still the Rule of life , and every Commandment still obligeth a Believer . Q. What hath Christ then done for us ? A. Christ hath only released us from the condemning power of the Law , not the commanding power of it . Q. How understand you that ? A. We must still press after perfection ; but though we fall short of it , we shall not die for it : Christ having Redeemed us from the curse of the Law , being made a curse for us ; He leaves us under the Government and Command of the Law. Q. But have you any Scripture-warrant for what you say in this matter ? A. Yes , the whole matter is excellently expressed , 1 Ioh. 2. 1. My little Children , these things write I unto you , that you sin not : And if any man sin we have an advocate with the Father , Iesus Christ the righteous . Q. But generally and more briefly , what doth God promise to deliver the Elect out of in the Covenant of Grace ? A. Out of the estate of sin and misery . Q. But how doth God perform this Promise to them , seeing that they also are liable to the miseries of this life , and to the first Death as the wages of sin ? A. Although the Old Covenant in part be executed on them , yet doth not God leave them in the state of sin and misery ; but hath entred into a New Covenant with them to bring them out of it : And what they suffer is for their good , that being reformed by stripes , they may be freed from those punishments which fall on the unreformed to all eternity s . Q. And what doth God promise to bring the Elect into in the Covenant of Grace ? A. Into an estate of Salvation t . Q. Is then the Deliverance of Gods Elect out of the estate of sin , and his bringing them into an estate of Salvation , the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the New Covenant ? A. Yes . Q. How doth God promise to do all this ? A. By a Redeemer , Isa. 53. 10. When thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his daies , and the pleasure of the Lord shall prosper in his hand , vers . 11. He shall see of the Travail of his soul , and shall be satisfied , &c. And this by some learned Divines is called the Covenant of Redemption . Q. What do they mean by it ? A. That federal transaction that was betwixt God the Father and the Son from everlasting , about the Redemption of lost and fallen M●n . Q. Is not this the same with the Covenant of Grace ? A. This Covenant is a Covenant of Grace , but 't is not strictly that Covenant of Grace , which the Scripture holds out in opposition to the Covenant of works ; but rather the means to it , or foundation of it . Q. Wherein do these two Covenants differ ? A. In the Confederates , For in the Covenant of Redemption , the Confederates are u God and Christ , but in the Covenant of Grace , the Confederates are God and Believers w . Q. 21. Who is the Redeemer of Gods Elect ? A. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God , became man , and so was , and continueth to be God and Man in two distinct natures , and one person for ever . Explic. Q. Who is the Redeemer ? A. The Lord Jesus Christ. Q. What is it to Redeem ? A. By price , or power to save any from bondage or misery x . Q. Who is Christ the Redeemer of ? A. Of Gods Elect y . Q. Is there any other Redeemer ? A. He is the only Redeemer z . Q. Why is he called Lord ? A. 1. Absolutely , as he is God he is Lord over them , and all things a . 2. Especially , in reference to them that are redeemed , he is their Lord , being redeemed by him . Q. Why is he called Iesus ? A. Because he is a Saviour b . Q. Why Christ ? A. Because he is c anointed to the Office of a d Prophet , e Priest , and f King , which persons were usually anointed under the Law. Q. Whose Son was Christ ? A. The Eternal Son of God g . Q What is it to be the Eternal Son of God ? A. It is to be God of the Substance of the Father , begotten before the Worlds h . Q. What did the Eternal Son of God become that he might be our Redeemer ? A. He became man i . Q. Was it a voluntary act in Christ to become man ? A. Yes k . Q. Was Christ both God and Man ? A. Yes l . Q. How many Natures then be there in Christ ? A. Two , his God-head and his Manhood . Q. Was Christ God here upon Earth ? A. Yes m . Q. Doth he continue to be Man as well as God , now he is in Heaven ? A. Yes n . Q. Do these two natures make two persons in Christ ? A. No , but one Person o . Q. How long doth Christ continue God and Man in two distinct natures , and one Person ? A. For ever p . Q. 22. How did Christ being the Son of God become Man ? A. Christ the Son of God became Man , by taking to himself a true body , and a reasonable Soul ; being conceived by the power of the Holy Ghost , in the Womb of the Virgin Mary , and born of her ▪ yet without sin . Explic. Q What did Christ take to himself , when he became man ? A. A true body and a reasonable Soul. Q. Are these the Essential parts of a true man ? A. Yes . Q. Did Christ take to himself a Phantastical body , i. e. only the shape and appearance of a body ? A. No , a true body q . Q. Did Christs divine nature enliven and actuate his body instead of a Soul ? A. No. Q. Had Christ a reasonable Soul , such as men have , as well as a true body ? A. Yes r . Q. Had Christ an ordinary or extraordinary Generation ? A. An extraordinary s . Q. 23. What Offices doth Christ execute as our Redeemer ? A. Christ as our Redeemer excuteth the Office of a Prophet , of a Priest , and of a King , both in his estate of Humiliation and Exaltation . Explic. Q. What is it to execute an Office ? A. To do or perform what belongeth to the Office. Q. How many Offices doth Christ execute as our Redeemer ? A. Three , the Offices of a t Prophet , of a u Priest , and of a King w . Q. In what estate doth he execute and discharge these Offices ? A. Both in his estate of Humiliation , and Exaltation . Q. 24. How idoth Christ execute the Office of a Prophet ? A. Christ executeth the Office of a Prophet , in revealing to us by his Word and Spirit , the Will of God for our Salvation . Explic. Q. What is the first Office here considered of Christ as our Redeemer . A. The Office of a Prophet . Q ▪ How doth he execute and discharge this Office ? A. By revealing to us the Will of God x . Q. What do you mean by revealing ? A. Making known to us . Q. How doth Christ reveal the Will of God to us ? A. By this Word and Spirit y [ together ] . Q. What is meant by the Will of God which Christ doth reveal ? A. The whole counsel of God , or whatsoever God would have us o know , believe , and do in order to our Salvation . Q. Is the Word of Christ without his Spirit sufficient to teach us the will of God for our Salvation ? A. No z . Q. May we expect the Revelation of Gods will by the Spirit without the Word ? A. In no wise , for God hath joyned his Word and Spirit together , Ibid. Q. For what end doth Christ thus reveal the will of God to us ? A. For our Salvation a . Q. To which of Christs Offices doth it belong to reveal or make known to us the will of God ? A. To his Prophetical Office. Q. 25. How doth Christ execute the Office of a Priest ? A. Christ executeth the Office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to God , and in making continual intercession for us . Explic. Q. What is the next Office here considered of Christ as our Redeemer ? A. The Office of a Priest. Q. How doth Christ perform this Office ? A. Two waies , 1. By offering up himself a Sacrifice . Q. Who offered up Iesus Christ ? A. He offered up himself . Q. What Sacrifice did he offer ? A. He offered himself a Sacrifice . Q What mean you by Christ offering up himself a Sacrifice ? A. Christ dying in his humane Nature for us . Q. How often did Christ offer up himself ? A. He offered up himself once only b . Q. Why did Christ offer up himself for us ? A. For two ends , 1. To satisfie divine Justice c . Q. Could not Iustice otherwise be satisfied ? A. Without death d Justice could not be satisfied , though mercy provided and accepted him as a Surety to die for us . Q. What is the second end of Christs Sacrificing himself ? A. To reconcile e us to God. Q. What do you mean by reconciling us to God ? A. Making God and us friends , or it is a bringing us by Nature enemies , into an estate of peace and friendship with God again . Q. How else doth Christ excute the Office of a Priest ? A. By making Intercession . Q. What do you mean by Christs making Intercession for us ? A. The presenting his Sacrifice and Merits for us before his Father . Or , his praying and making request to God , that what he hath purchased for us may be given us ; and that our persons and duties may be accepted by him through his Merits . Q. Of what duration is his Intercession ? A. It is continual ( ceaseth not till the end ▪ of the World f ) . Q. To which of Christs Offices doth it belong to offer Sacrifices , and make Intercession for us ? A. To his Priestly Office. Q 26. How doth Christ execute the Office of a King ? A. Christ executeth the Office of a King in subduing us to himself , in ruling and defending us , and in restraining and conquering all his and our enemies . Explic. Q. What is the third Office of Christ as our R●deemer ? A. The Office of a King. Q. How d●th he execute this Office ? A. He doth it both towards his people , and towards his , and their enemies . Q. How towards his People ? A. Two waies , 1. In subduing them to himself . Q ▪ How doth he this ? A. By the powerful working of his Spirit , in and by the Ministry of the Word g . 2. In ruling and defending them h . Q. Is Christ then the King of the Church ? A. Yes k . Q. How doth Christ execute this Office towards his , and his peoples enemies ? A. In restraining and conquering them l . Q. What are these enemies ? A. The Devil , the World and the Flesh , the last enemy is Death m . Q. What is it for Christ to restrain his and his peoples enemies ? A. To set bounds and limits to their present remaining power , over which he doth not suffer them to pass . Q. What is it for him to conquer them ? A. To take away their power in part , that they have not n Dominion over his people , and afterwards compleatly to bring them under his own , and his peoples feet , and utterly to abolish and destroy them o . Q. To which of Christs Offices doth it belong to subdue , rule and defend us , and to restrain and conquer all his and our enemies ? A. To his Kingly Office. Q 27. Wherein did Christs Humiliation consist ? A. Christs Humiliation consisted in his being born , and that in a low condition , made under the Law , undergoing the miseries of this life , the wrath of God , and the cursed death of the Cross , in being buried and continuing under the power of death for a time . Explic. Q Which is Christs first estate as our Redeemer ? A. His estate of Humiliation . Q. Wherein be the four Degrees of it ? A. In his Birth , Life , Death , and after Death . Q. What was the first Degree ? A His being born . Q. In what condition was he born ? A. In a low condition p . Q Vnder what was Christ made ? A. Under the Law q . Q. What is the second Degree ? A. The miseries of this life . Q. What miseries were they ? A. All those miseries which belong to the nature of man , as hunger r , thirst s , and weariness t ; and those that are incident to Mans condition in the World , as want u , poverty , and reproach w . Q. What miseries did not Christ undergo ? A. Personal Miseries , such as Diseases , Monstro●ity , Lameness . Q. What else then did he undergo ? A. The wrath of God x . Q. What is the third Degree ? A. Death y . Q What kind of death did Christ undergo ? A. The most shameful , painful , and accursed death of the Cross z . Q. Wherein consisted the last Degree of Christ's Humiliation after Death ? A. In his being buried a , and continuing under the power of Death for a time b . Q. 28. Wherein consists Christs Exaltation ? A. Christs Exaltation consisteth in his rising again from the dead on the third day , in ascending up into Heaven , in sitting at the right hand of God the Father , and in coming to Judge the World at the last day . Explic. Q. What is the other estate of Christ our Redeemer ? A. His Exaltation . Q. Which be the four Degrees of it ? A. His Resurrection , Ascension , Session at the right hand of God , and coming to Judgement . Q. Wherein consists the first Degree ? A. In his rising again from the Dead c . Q. When did he arise ? A. On the third day d . Q. Did Christ rise again with the same body that was buried ? A. Yes , with the very same ; For he bare the Print of the Nails in his hand and feet , and of the Spear in his side e ▪ Q. 〈…〉 Christs body corrupted in the Grave , like the Bodies of others ? A. No f . Q. Doth Christ , being raised from the Dead , die any more ? A. No g . Q. What doth the Resurrection of Christ assure us of ? A. That our bodies shall be raised again from the Dead h . Q. What is the second Degree of Christs Exaltation ? A. His ascending up into Heaven i . Q. When was it that he ascended ? A. He ascended forty daies after he rose out of the Grave k . Q. What doth the ascension of Christ assure us of ? A. That we shall be carried up into Heaven , whither our fore-runner is entred for us l . Q. What is the third Degree ? A. His si●ting at the right hand of God the Father Almighty m . Q. What mean you by that ? A. His being exalted to chief Honour , power and favour with God : As Princes do set them whom they highly love and favour at their right hand n . Q. What is the fourth Degree of his Exaltation ? A ▪ His coming to Judge the World o . Q. When will he come to Iudgement ? A. At the last day ( or at the end of the world p . Q. 29. How are we made Partakers of the Redemption purchased by Christ ? A. We are made partakers of the Redemption purchased by Christ , by the effectual application of it to us by his holy Spirit . Explic. Q By whom is Redemption purchased ? A. By Christ q . Q. By whom is it applied ? A ▪ By his holy Spirit r . Q. What do you mean by the Spirits applying it to us ? A. His making it ours . Q. What kind of application is that which the Spirit makes ? A. An effectual application ( such as causeth and enableth us to receive it s . ) Q. Cannot the Minister apply it effectually without the Spirit ? A. No t . Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ ? A. The Spirit applieth the Redemption purchased by Christ , by working Faith in us , and thereby uniting us to Christ in our effectual calling . Explic. Q. What doth the Spirit work in us , that we may apply this Redemption ? A. The Spirit works Faith in us . Q. What is the fruit and effect of Faith ? A. It unites us to Christ u . Q. What is this union betwixt Christ and us ? A. It is that whereby Christ and we are joyned together and made one w . Q. When is this done ? A. In our effectual calling x . Q. 31. What is effectual calling ? A. Effectual calling is the work of God●s Spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of Christ , and renewing our wills , he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel . Explic. Q. May men be externally called by the Ministry of the Word , or in a common way , and yet not effectually and savingly called ? A. Yes y . Q. Whose work is effectuall calling ? A. The work of Gods Spirit z . Q. What is the first thing the Spirit doth for us in effectual calling ? A. He convinceth us of our sin , and misery a . Q. What do you mean by Conviction ? A. Making us feelingly know what a sinful , miserable and undone condition we are in by nature b . Q. What more doth the Spirit work in us , when he calleth us ? A. He inlightneth our minds in the knowledge of Christ c . Q. What doth the Spirit make us know of Iesus Christ ? A. He makes us know the want and worth of him , not in an ordinary , but saving way d . Q. What doth the Spirit do farther for us , when he hath inlightned our minds ? A. He reneweth our wills . Q. What is it for our wills to be renewed ? A. To have new inclinations , and dispositions put into them e . Q. Are not we able to renew our own wills , and to turn from sin unto Christ of our selves ? A. No f . Q Why doth the Spirit convince us of our sin and misery , enlighten our minds , and renew our wills ? A. That he may perswade and enable us to embrace Jesus Christ g . Q. Doth the main business of our effectual calling consist in our answering Christs call , and embracing him ? A. Yes h . Q. How , and wherein is Iesus Christ offered to us ? A. He is freely offered to us in the Gospel . Q. What mean you by the Gospel ? A. The Gospel is the glad tidings of Salvation by Jesus Christ , contained in the Scriptures . Q. 32. What benefits do they that an effectually called partake of in this life ? A. They that are effectually called do in this life partake of Justification , Adoption , Sa●ctification , and the several benefits which in this life do either accompany , or flow from them . Explic. Q. How many benefits do they that are effectually called partake of in the life ? A. Three principally . 1. i Justification . 2. k Adoption , and 3. l Sanctification . Q. And do they likewise partake of the several benefits which in this life do accompany , or flow from these ? A. Yes . Q. 33. What is Iustification ? A. Justification is an act of God●s free grace , wherein he pardoneth all our sins , and accepteth us as righteous in his sight , only for the righteousness of Christ imputed to us , and received by Faith alone . Explic. Q. What do you mean by Iustification ? A. The pronouncing righteous , or not guilty , [ or the absolving from guilt . ] Q. Whose act is Iustification ? A. Gods m . Q. What moves him to Iustifie us ? A. His own free grace n . Q. What doth God for us in our Iustification ? A. He pardoneth all our sins , and accepteth us as righteous in his sight o . Q. Whence is it that God accepteth us as righteous ? A. Only for the righteousness of Christ. Q. How come we to partake of Christs righteousness ? A. Two waies , 1. God imputes p it to us . Q What do you mean by Gods imputing Christs righteousness to us ? A. His q accounting it ours , as much as if it were our own , wrought by our selves . Q. What other way is there whereby we partake of Christs righteousness ? A. 2. We receive it by Faith r . Q. Are we not then Iustified by our works ? A. No s . Q. But by Faith alone ? A. Yes . Q. How and why so ? A. As that Grace which alone receives the righteousness of Christ t . Q. But is justifying Faith solitary without all attendants ? A. No , justifying Faith hath two Daughters that inseparably attend her . 1. Repentance : Here sinful man retracts and undoes his faults , acknowledgeth his transgressions , rents his heart weeps , smites upon his breast , and cries What have I done ? laments after the Lord , and abhors himself in dust and ashes : He executes the Law upon himself ; and since God excuseth him from the punishment , he accuseth himself 〈◊〉 the guilt , and condemns himself to the shame of his sin ; and hereby the sinner honours the equity of the threatning by his tears , acknowledging that his blood was due . 2. Newness of life : Here the sinner acknowledgeth perfect obedience to be still his duty , which honors the equity of Gods Commandments u . Q. But that with all requisite distinctness we may apprehend this great affair , let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect , the discharge and Iustification of a sinner , and state their several interests and concernments in their respective influences upon and contributions towards it , because Iustification is a main Article of our Faith ; and therefore , How doth Free-grace Iustifie ? A. The Free-grace of God is the first wheel that sets all the rest in motion . It s contribution is that of a Proegumenal cause , or internal motive , disposing God to send his Son , that sinners ( believing ) might be Justified freely by his grace , through the Redemption that is in Jesus Christ w . Q. But did not Christ die to render God good to mankind ? A. Christ died not ●o render God good to mankind ( he was so eternally ) but that with the honour of his Justice he might ●xert and display his goodness , which contriv'd and made it self this way to break forth into the world . Q. How is Christs satisfaction concern'd in our Iustification ? A. It is doubly concerned in it : 1. In respect of God , as a Pro-catartick cause ( which is an external , as the Pro●gumenal is an internal moving cause ) and is of infinite merit and impe●rative power ; for the sake of which God is reconciling himself unto the world in Christ , not imputing their Trespasses unto them , 2 Cor. 5. 19. 2. In respect of the Law of Works , Christs satisfaction Justifieth us formally , as our proper legal righteousness . Q. Why do you call it our Righteousness ? A. Because it becomes imputed to us upon our believing ; Faith being our Gospel-Title , by pleading which we lay claim to all the benefits , accruing from the merit of Christs performance , to all effects , uses , and purposes , as if it had been personally our own . Q. But why do you call it our legal Righ●●●●●ness ? A. Because thereby the Law of God owns it self fully apaid , and acquiesceth 〈◊〉 it , as in full reparations , and amends ●ade unto it for the injury and dishonour r●eived by the sin of man. Q And may we plead this against 〈◊〉 the challenges and accusations of the law . A. Yes x . Q. And is this our legal Righteousness required in the first Covenant , that of Works , which is thus imputed upon our account , wholly without us , in our Redemer ? A. Yes y . Q. But is our Evangelical Righteousness required in the second Covenant without us , as our legal Righteousness required in the old is ? A. No , for though Christ performed the Conditions of the Law , and satisfied for our non-performance , yet it is our selves that must perform the conditions of the Gospel . It is not Christ but we that must repent and believe z . Q. But there are some that tell us that Christ hath also performed for us the conditions of the Gospel ; that he hath believed perfectly , and repented perfectly , and that all is ours : what ought we to think of this Opinion ? A. If we judge of it in its clear consequence , it is both absurd and blasphemous ; as if Christ had a Saviour to bel●eve in for pardon and life , or sin to repent of , and sorrow for , and mortifie . Q. How is this Opinion absurd ? A. As it supposeth a perfect Saviour to stand in need of a Saviour a . Q. How is it blasphemous ? A. As it makes Christ the Son of God a sinner , who is God and man b . Q. How doth the Gospel Iustifie ? A. As it is the Law of Faith that publisheth and declareth to us upon what terms we shall be Justified c . Q. And is the Gospel our great Charter , and Gods W●rrant under his broad Seal , that he that believeth shall not be condemned ? A. Yes d . Q. How doth Faith Iustifie ? A. By vertue of the Law promulgated and publish'd as it is our Evangelical righteousness , or our keeping the Gospel-Law , which suspends Justification upon believing . Q. Doth Faith pretend to no merit or vertue of its own ? A. No , but professedly avows its dependance upon the merit of Christs satisfaction , and laies hold on it as our legal Righteousness . Q. Nor can it shew any other Title to be it self our Evangelical righteousness , but only Gods sanction [ Law , or Decree establishing it ] who chose this Act of believing to the honour of being the justifying Act , because it so highly honoureth Christ ? A. No. Q. May this be illustrated to us by some apt resemblance ? A. Yes , the Act of believing is as the S●lver ; but Gods authority in the Gospel-sanction , is the Kings Coin , or Image stampt upon it , which gives it all its value as to Justification . Q. Without this stamp , could it never have been current ? A. No. Q. And if God had set this stamp on any other Grace , as Love : would that then have been current , and have Iustified us as Faith doth now ? A. Yes . Q. How doth God Iustifie ? A. God justifieth in a proper sense two waies , First , as a Legislator . Secondly , as a Judge . Q How doth God Iustifie as a Legislator ? A. He Justifies as a Legislator , enacting by his Soveraign authority that sweet and gracious Law of the New Covenant , by vertue of whose tenor every sinner that believes is Justified from the Guilt of sin , from which he could not be Justified by the Law of Moses , Acts 13. 39. Q How doth God Iustifie as a Iudge ? A. 2. As a Judge , he may in three respects be said to Justifie a Believer . First , Forthwith upon his believing God owneth him secretly within himself , as a person justified ; God esteems and approves of him as in that state , unto which he hath by believing a Title good in Law , an indefea●ible right . Secondly , At the moment of dissolution God Justifieth as the Judge of all the earth , passing a private Sentence and a ward unto everlasting life upon every believing Soul. Thirdly , But eminently at the last day , when the Ancient of daies shall take the Throne , and in open Court before the whole Creation , by publick sentence for ever acquit and discharge Believers at that great and last Assizes . Q. How are works said to Iusti●ie ? A. 6. As they Justifie our Faith , or demonstrate before God and man , and to our own Consciences that our Faith is not a dead and barren , but a true and living one by its fruitfulness in well-doing . Q. How doth the Spirit of God Iustifie ? A. 7. The Spirit of God Justifieth two waies : First , Directly , by working Faith in the heart , as the Author of that justifying Grace . Secondly , Reflexively , as he clears up Justification to a Believers Conscience , by discovering the truth of Faith ▪ by working Assurance , and by sealing a Believer to the day of Redemption e . Q. 34. What is Adoption ? A. Adoption is an act of Gods free-grace , whereby we are received into the number , and have a right to all the Priviledges of the Sons of God. Explic. Q. Whos 's act is Adoption ? A. God the Fathers act . Q. What moved him to it ? A. Only his free-grace f . Q. What is it for men to Adopt Children ? A. To take strangers into their Families , and account them their Children , and accordingly to take care of them , as it they were their own . Q. What is it for God to Adopt Children ? A. To take them which are strangers , and by nature Children of wrath , into his Family , and to receive them into the number , and give them right unto all the Priviledges of the Sons of God g . Q. What are those Priviledges which the Adopted Children of G●d have a right unto ? A. The Priviledges which the Adopted Children of God have a right unto are , 1. Gods Fatherly protection of them from temporal and spiritual evils h . 2. Gods Fatherly provision of all needful things , both for their Soul and Body i . 3. Gods Fatherly correction of them k . 4. Gods Audience and return to their Prayers l . 5. A sure Title to the Inheritance of the Kingdom of Heaven m . Q. 35. What is Sanctification ? A. Sanctification is the work of Gods free-grace , whereby we are renewed in the whole man after the Image of God , and are enabled more and mo●e to die unto sin , and live unto Righteousness . Explic. Q. Whos 's work is Sanctification ? A. It is Gods work n . Q. What moved him to sanctifie us ? A. His free-grace alone o . Q Wherein doth our Sanctification consist ? A. In our Renovation p . Q. What is the subject of our Sanctification ? A. The whole man , Understanding , Will , Conscience , Memory , Affections , which are all renewed and changed in regard of their qualifications , and all the Members of our Body , in regard of their use , being made instruments of righteousness q . Q. According to what Pattern is this work wrought ? A. After the Image of God ( which consists in knowledge , righteousness , and true holiness r . Q. Wherein is our Sanctification begun ? A. In our Regeneration and effectual calling ; wherein our minds are first enlightened , and the habits of all graces are infused . Q. How is our Sanctification carried on ? A. It is carried on by degrees , as God doth bless all dispensations , especially his Ordinances , through them to communicate further measures of his Spirit and Grace . Q. Wherein is our Sanctification perfected ? A. In our Glorification , when we shall be made perfectly free from sin , and fully conformable to the Image of God. Q. You have described the habit of Sanctification , which lies in being renewed in the whole man after the Image of God : wherein stands the exercise of Sanctification ? A. In dying unto sin and living unto righteousness . Q. What is it to die unto sin ? A. To cease to love and practise it s . Q. What is it to live unto Righteousness ? A. To spend the whole strength and time of our lives in the practise of righteousness t . Q. Is this work done perfectly , and all at once here upon earth ? A. No , we are enabled more and more so to do u . Q Wherein doth Sanctification differ from Iustification and Adoption ? A. 1. Justification and Adoption are acts of God without us : Sanctification is a work of God within us . 2. Justification and Adoption do make a relative change ; Sanctification doth make in us a real change . Q But since Scripture calls Iustification our righteousness as well as Sanctification , why do you make them to differ ? A. 1. Justification is an imputed righteousness ; Sanctification is an inherent . 2. Justification is a righteousness that makes a change in the sinners state , whereby he becomes absolved at the Bar of divine Justice w ( for Justification is a Law-state , it abolisheth the convincing power of sin , or its Guilt ) but Sanctification is a righteousness wrought in the sinners person , whereby he becomes a new x creature . Q. 36. What are the benefits which in this life do accompany or flow from Iustification , Adoption , and Sanctification ? A. The benefits which in this life do accompany or flow from Justification , Adoption , and Sanctification are Assurance of Gods Love , peace of Conscience , joy in the Holy Ghost , increase of Grace , and perseverance therein , to the end . Explic. Q How many sorts of benefits are there which do belong to those which are Iustified , Adopted and Sanctified ? A. There are three sorts , 1. Benefits in this life . 2. Benefits at death . 3. Benefits at their Resurrection . Q. What benefits belong to them in this life ? A. These five , 1. Assurance of Gods Love. 2. Peace of Conscience . 3. Joy in the Holy Ghost . 4. Increase of Grace . 5. Perseverance in Grace to the end . Q What are the benefits which do accompany or flow from the sight and sense of our Iustification , Adoption and Sanctification ? A. Assurance of Gods Love , peace of Conscience , and joy in the Holy Ghost . Q. What mean you by the Assurance of Gods Love ? A. Our knowing our selves to be in ● a justified estate . Or , the knowledge of Gods unchangeable Love towards us y . Q. What by peace of Conscience ? A. That serenity of mind which ariseth out of a true sense , and right apprehension of the Love of God towards us in z Christ. Q. What do you mean by joy in the Holy Ghost ? A. The Spirit 's bearing witness with our spirit that we are the Children of God , and that our names are written in Heaven a . Q Doth the Scripture warrant any distinction between the Faith of Affiance and the Faith of Evidence , or the assurance of Gods Love ? A. That it is one thing to be Justified ( which is done by the Faith of Affiance ) and another thing to have it manifest to our Consciences that we are so ( which is done by the Faith of Evidence ) is very clear from 1 Ioh. 5. 13. These things have I written unto you that believe on the name of the Son of God , that ye may know that ye have Eternal Life . Q Do the other benefits , increase of Grace and Perseverance therein to the end , accompany or slow from the Being of Iustification , Adoption and Sanctifi●a●tion ? A. Yes . Q. How may a Child of God get assurance , [ or a sure Evidence ] of his Iustification and Adoption ? A. By his Sanctification . Q. What is a sure Evidence of that ? A. Increase of Grace b . Q. Do all truly Iustified and Adopted persons increase in Grace ? A. 1. Negatively , they do not at all times Actually increase in Grace ; for some of them may at some times be under declinings and decaies of Grace . 2. Affirmatively , they are alwaies of a growing disposition , and desirous to grow in Grace , and at some time or other they grow ; And many times they do grow when they do not perceive themselves to grow , but fear that they decline . Q. Do all truly Iustified , Adopted , and sanctified persons persevere in Grace to the end ? A. They do persevere in Grace to the end , and shall assuredly attain the heavenly Inheritance . Q. How prove you that ? A. 1. From the unchangeableness of Gods elective Love c . 2. From the All-sufficiency of his Power d . 3. From his Faithfulness in his Promises e . 4. From Christs unchangeable Priesthood and continual Intercession for them f . 5. From the nature of Grace , and the means thereof g . Q. May not any Believers by falling into sin , fall from Grace ? A. Some Believers may through the remainders of corruption in them , and the violence of Satans temptations fall into sin foully , and so fall from degrees and measures of Grace ; but they shall never fall totally and finally from Grace . And when we see any to fall totally and finally from the profession they formerly made , we may know they were never that in sincerity , which they professed themselves to be h . Q. 37. What benefits do Believers receive from Christ at their Death ? A. The souls of Believers are at their Death made perfect in holiness , and do immediately pass into Glory ; and their Bodies being still united to Christ , do rest in their Graves till the Resurrection . Explic. Q. How manifold are the benefits of Believers at their Death ? A. Twofold , 1. In respect of their Souls . 2. In respect of their Bodies . Q. 1. What benefits have Believers in respect of their Souls at Death ? A. They are made perfect in holiness , and do immediately pass into Glory i . Q. Are not Believers perfect in this life ? A. No k . Q. Do not the Souls of Believers sleep in the Grave with their Bodies , or stay in Purgatory ? A. No. Ibid. * . Q What do Papists mean by Purgatory ? A. They mean a state of Temporary punishments after this life , from which men may be released and translated into Heaven , by the Prayers of the living and the Sacrifice of the Mass. Q. 2. What benefits have Believers in respect of their Bodies at Death ? A. 1. Their Bodies are still united to Christ. For , though Death doth for a while separate their Souls from their Bodies , yet it cannot separate Christ from either ; but as when Christ died , his Hypostatical or Personal union still remained , his Divine Nature being united both to his Soul in Heaven , and to his Body in the Tomb on Earth : So when Believers die , their mystical union unto Christ still remaineth , and Christ is united both to their Souls with him in Glory , and to their Bodies , which are his Members , even when they are rotting in the Grave l . 2. They rest in their Graves , as in their Beds , till the Resurrection m . Q. What is the Resurrection here spoken of ? A. The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation ; which will be first of the righteous , and then of the wicked at the last day n . Q How do you prove that there shall be such a general Resurrection ? A. It may be undeniably proved from the Scriptures and the power of God. If God be of infinite power , and therefore can raise the dead , and infinitely true , and in the Scriptures hath revealed that he will raise all the dead , then there shall be a general Resurrection ; but God is infinite in power , and in the Scriptures hath revealed that he will raise all the dead , therefore there shall be a general Resurrection . The ground of the Sadduces errour , who denied the Resurrection , was their ignorance of these two great foundations of this Doctrine , namely , the Scriptures and the power of God o . Q. Shall the Dead the raised with the same body , which they had when aliu before ? A. Yes p . Q. How do you prove that the Dead shal be raised with the same Body ? A. Because otherwise it could in no proper sense be called a Resurrection , but a new Creation . 2. Because 't is fit the same Body that was an instrument of righteousness , or sin should share in the like Reward or Punishment . Q. Will not the Bodies , when they are raised , differ from what they are now ? A. They will not differ from what they are now in regard of their substance and essence ; But they will exceedingly differ in regard of their qualities . Q. 38. What benefits do Believer receive from Christ at the Resurrection ? A. At the Resurrection , Believers being raised up in Glory , shall be openly acknowledged and acquitted in the day of Judgement , and made perfectly blessed in full enjoying of God to all Eternity . Explic. Q. How many waies may the benefits which Believers receive from Christ at the Resurrection be considered ? A. Three waies . 1. In respect of the Resurrection it self . 2. In respect of the day of Judgement , after their Resurrection . 3. In respect of Heaven after the day of Judgement . Q. What is the benefit of Believers in respect of the Resurrection it self ? A. Believers shall be raised up in Glory q . Q. What benefits shall Believers have at the day of Iudgement ? A. They shall be acknowledged and acquitted . Q. What mean you by their being acknowledged ? A. Their being owned by Jesus Christ as his r . Q. What mean you by their being acquitted , and from what shall they be acquitted ? A. They shall be fully freed from all their sins , and finally discharged from the sentence of Condemnation . Q. After what manner shall they be acknowledged and acquitted ? A Openly , viz. before the Father and the holy Angels , and the general Assembly of the whole world s . Q. What is the benefit of Believers in Heaven , after the day of Iudgement ? A. They shall then be made perfectly blessed . Q. Wherein doth that blessedness consist ? A. In full enjoying or God to all Eternity t . Hitherto are the matters of Faith , which make up the first Part of the Catechism , or what man is to believe concerning God. Now follows the second Part concerning the duty which God requires of Man. Q. 39. What is the Duty which God requireth of Man ? A. The Duty which God requireth of Man is obedience to his revealed Will. Explic. Q. Doth God require any thing to be performed by man to himself ? A. God requireth Duty from Man. Q. What is that Duty ? A. Obedience ( to obey . ) Q. What is the Rule of Mans obedience in General ? A. Gods revealed Will. Q. What mean you by that ? A. The written Word , or the holy Scriptures , wherein the main purport of them is not to reveal to us the existence or non-existence of our actions , but their moral conveniency ; nor yet future contingences , & whatsoever shall come to pass in the world , but what may and ought to be done by intelligent creatures , and what by preventive love and enforcing obligations God will expect from us u . Q What do you mean by those obligations that enforce the Duty which God requireth of man ? A. Those beneficial resultances , or benefits which flow from Gods relation to Man as his Creator , Redeemer and Sanctifier . Q. 40. What did God at first reveal to man for the Rule of his Obedience ? A. The Rule which God at first revealed to man for his obedience , was the Moral Law. Explic. Q. Is not Gods secret Will the Rule of Mans obedience ? A. No. Q. How prove you that ? A. 1. Because the Will of God as secret is a peculiar Treasure which he hath put in his own power , and will keep to himself w . 2. Because a man may sometimes sin in fulfilling the secret Will of God , and be ashamed , repenting in dust and ashes that he hath done it x . 3. Because all Creatures do this Will of God , and none ever resisted it y . Q. Is the revealing of an event which God hath determined , or those Actions whereby that event shall be brought to pass , the Rule of Mans obedience ? A. No z . Q. But are not Gods own positive and ceremonial Laws this Rule of Mans obedience ? A. No. Q. How prove you that ? A. 1. Because they were so burdensome a yoke that neither we nor the Jews themselves were ever able to bear them a . 2. Because they were never pleasing to God irrespectively of themselves , neither did he at all ever take delight in these Laws themselves simply considered b . 3. Because these positive Laws were such , by which men should never obtain Eternal Life c . Q. What Law then is that which is the Rule of Mans obedience ? A. The Moral Law. Q. Why is it so called ? A. Because it hath a perpetual binding power in all Ages unto the end of the world . Q. When was this revealed ? A. At first . Q. How understand you that ? A. Two waies . 1. This Law was at first given to Adam in Innocency , God having written it on his heart ; some small remainders whereof abide yet in mans nature d . 2. This Law was first revealed by Gods immediate voice , after written in Tables of Stone , and given to the Church as a perpetual Rule for their obedience . Q. 41. Wherein is the Moral Law summarily comprehended ? A. The Moral Law is summarily comprehended in the ten Commandments . Explic. Q What is it for the Moral Law to be summarily comprehended in the ten Commindments ? A. To have the summ and chief Heads of the Law contained in them ? Q. 42. What is the summ of the ten Commandments ? A. The summ of the ten Commandments is to Love the Lord our God with all our Heart , and with all our Soul , and with all our Mind , and with all our Strength , and our Neighbour as our selves e . Explic. Q In how many Tables were the te● Commandments at first written ? A. In two Tables of Stone , Deut. 10. 1 , 2 , 4. Q. How many Commandments are comprized under the first Table , or first great Commandment ? A. The so●r first . Q How many under the second Table , or second great Commandment ? A. Six . Q. Do the Papists well in leaving out the second Commandment , and in their dividing the tenth into two ? A. No f . Q. What is the comprehensive Duty of all the Commandments written in these two Tables ? A. Love , Rom. 13. 9. For this , Thou shalt not commit Adultery , Thou shalt not Kill , Thou shalt not Steal , Thou shalt not bear false Witness , Thou shalt not Covet : And if there be any other Commandment , it is briefly comprehended in this saying , Namely , Thou shalt Love thy Neighbour as thy self . [ The like may be said of all the Commandments of the first Table . ] Q What is the summ of the first Table of the Law ? A. To love the Lord our God with all our Heart , and with all our Soul , and with all our Mind , and with all our Strength . Q. What mean you by the word Summ ? A. A general or chief Head which comprehends other particulars in it . Ibid. Rom. 13. 8. Q. What is it to love the Lord our God with all our Heart , & c ? A. It doth imply the supremacy , ardency and activity of our Love , whereby we chuse the Lord , cleave to him , and delight in him as our chief Good , and employ all our faculties and powers in his service , in obedience to him out of Love. Q. What is the summ of the second Table of the Law ? A. To love our Neighbour as our selves . Q Who is our Neighbour ? A. Every man , Luk. 10. 29 , — 38. Q. What is it to love our Neighbour as our selves ? A. To love him with the same truth and constancy of Love , as we do our selves . Q. But are we not bound to love our Neighbour with the same Degree of Love , as we do our selves ? A. No. Q. 43. What is the Preface to the ten Commandments ? A. The Preface to the ten Commandments is in these words [ I am the Lord thy God which have brought thee out of the Land of Egypt , out of the house of Bondage . ] Q. 44. What doth the Preface to the ten Commandments teach us ? A. The Preface to the ten Commandments teacheth us , that because God is the Lord , and our God and Redeemer , therefore we are bound to keep all his Commandments . Explic. Q. How many reasons or arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments ? A. Two , 1. God is the Lord. [ I am the Lord. ] 2. God is our God and Redeemer . [ I am the Lord thy God which have brought thee out of the Land of Egypt , out of the house of Bondage . ] Q. How are we bound and obliged to keep Gods Commandments , as he is the Lord ? A. As he is the Lord , he is our Creator and supream Soveraign , and we owe him obedience , as we are his Creatures and Subjects g . Q. You say you owe God obedience as you are his Creatures and Subjects , what mean you thereby ? A. We mean that once we were not , were made , and are preserved by God , or that we derived our Being from , an● hold it of God , and that we are und●● the unlimited and absolute Dominio● and Soveraignty of God , and therefor● ought to serve and glorifie God in 〈◊〉 Body , and in our Spirit , which 〈◊〉 Gods , and to be in perfect subjection 〈◊〉 the Laws of Heaven . Q. How are we bound and obliged 〈◊〉 keep Gods Commandments as he is our God and Redeemer ? A. As our God and Redeemer [ our Father and Benefactor ] he hath brought us into the special relation of Children to himself , and hath entred into Covenan●●● with us to bring us out of spiritual Egypt ▪ and Bondage under sin , as he brought his people of old out of the earthly Egypt ▪ and the Bondage of men h . These two Rules must be learn'd for the understanding of the Commandments . Rule 1. That when any sin is forbidden , the contrary Duty is required and when any Duty is required , the contrary sin is forbidden . Rule 2. That where any sin is forbidden , all the Kinds and Degrees of it , temptations and incentments to it are likewise forbidden ; and when any Duty is required , all the kinds , and the highest perfection of it , together with all the means and helps to it , are also required . Q. 45. What is the first Commandment ? A. The first Commandment is , [ Thou shalt have no other Gods before me . ] Q. 46. What is required in the first Commandment ? A. The first Commandment requireth us to know and acknowledge God to be the only true God , and our God , and to worship and glorifie him accordingly . Explic. Q Is there something then required , as well as forbidden in this and every Commandment ? A. Yes . Q How many duties are there chiefly required in the first Commandment ? A. Three . Q. What is the first ? A. The first Duty required , is to know God i . Q. What ought we to know of God ? A. 1. That he is . 2. What he is , Heb. 11. 6. Q. What is the second Duty herein required ? A. To acknowledge God k . Q. How ought we to acknowledge God ? A. We ought to acknowledge God , 1. To be ( as he is ) the only 〈◊〉 God l . 2. We ought to acknowledge him 〈◊〉 our God m . Q. What is the third Duty required 〈◊〉 this Commandment ? A. To worship and glorifie God accordingly . Q How is that ? A. As the only true God and our God. Q. Are we required to worship God with the inward worship of the mind , viz. 〈◊〉 trust in him , and to love , fear , esteem , desire , and obey him ? A. Yes n . Q. And with the outward worship also ▪ A. Yes o . Q. What do you mean by outward worship ? A. The expressing the inward worship of the mind in our Faith , Love , and obedience towards God , by the reverte● performance of all external acts of divine worship commanded by him , and more especially by our daily Prayer● unto him , and praises of him p . Q. Doth the first Commandment determine of the only right object of divine worship , or whom only we must serve ? A. Yes , Mat 4. 10. Q. 47. What is forbidden in the first Commandment ? A. The first Commandment forbiddeth the denying or not worshipping and glorifying the true God , as God , and our God , and the giving that worship and glory to any other , which is due to him alone . Explic. Q. What are the chief sins forbidden in the first Commandment ? A. 1. Atheism , which is the denying any God , or the true God q . 2. Idolatry , which is , 1. The not worshipping and glorifying the true God r . The which we do , 1. If we do not worship him as God s . Or , 2. Not as our God t . 2. The giving that worship and glory to any other which is due to him alone u . Q. It is Idolatry to give outward worship to any other , viz. to pray to Saints , or Angels , or any Creature ? A. Yes . w . Q. And is it Idolatry to give inward worship to any other , viz. to Love , Fear , Desire , or Trust in any thing more than God ? A. Yes x . Q. Why so . A. Because hereby is given that worship and glory to another which is due to God alone , Rom. 1. 25. Ibid. Q. 48. What are we especially taught by these words [ before me ] in the first Commandment ? A. These words , before me , in the first Commandment , teach us , that God who seeth all things , taketh notice of , and is much displeased with the sin of having any other God. Explic. Q. What things are to be learn'd from these words [ before me ? ] A. Two things , 1. That God seeth all things y . 2. That God taketh notice of , and is much displeased with the sin of having any other God z . Q. 49. Which is the second Commandment ? A. The second Commandment is , [ Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the water under the Earth ; Thou shalt not bow down thy self unto them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my Commandments . Q. 50. What is required in the second Commandment ? A. The Second Commandment requireth the receiving , observing , and keeping pure and entire , all such religious Worship and Ordinances as God hath appointed in his Word . Explic. Q. How doth the worship , required in the second Commandment , differ from the worship required in the first ? A. The worship required in the first Commandment hath a respect unto the object of worship , whereby we are bound to worship the true God , and none else : The worship required in the second hath a respect unto the means and manner of worship , whereby we are bound to worship God according to the way and means of his own appointment . Q. What is the way and means which God hath appointed for his worship ? A. The only way and means which God hath appointed for his worship , is his Ordinances which he hath prescribed in his Word . Q. What Ordinances ? A. 1. Pr●yer unto God with thanksgiving , and that a publickly in Assemblies , b privately in Families , and c secretly in Closets . 2. Reading and searching the Scriptures . 1 Tim. 4. 13. Ioh. 5. 39. Neh. 8. 8. Acts 15. 21. 3. Preaching and hearing of the Word . 2 Tim. 4. 2. Isa. 55. 3. 4. Singing of Psalms . Psal. 149. 1. Iam. 5. 13. 5. Administration , and receiving of the Sacraments both of Baptism , and the Lords Supper . Mat. 28. 19. 1 Cor. 11. 23 , — 26. 6. Fasting . Ioel 2. 12. Esther 4. 3 , 16. 1 Kings 21. 27 , 28 , 29. 1 Sam. 7. 6 , 10. Ionab 3. 5 , 10. Luk. 5. 35. 7. Instruction of Children and Households in the way of the Lord. Gen. 18. 19. Deut. 6. 6 , — 10. Ephes. 6. 4. 8. Holy Conference , and Religious Discourse . Mal. 3. 16. Luke 24. 17 , 32. 9. Meditation . Psal 1. 2. and 77. 12. 1 Tim. 4. 15. 10. Vows to the Lord. Psal. 76. 11. 11. Swearing by the Name of the Lord , when lawfully called . Deut. 6. 13. Ier. 4. 2. and 12. 16. 12. Exercise of Church-Discipline . 1 Cor. 5. 3 , 4 , 5 , 11. with 2 Cor. 2 6 , 7 , 8. Mat. 18. 18. Q. What doth God require in the second Commandment , in reference to his Ordinances and means of worship ? A. He requireth the receiving , observing , and keeping of them pure and entire . Q. What is it to receive and observe Gods Worship and Ordinances ? A. To receive and observe them is heartily to entertain , embrace , and attend on them as oft as opportunity is offered , and to make answerable improvement of them . Q. What is it to keep them pure and entire ? A. To take diligent heed that they be not corrupted by our own inventions and additions a . Q. How know you what Worship , and Ordinances God hath required ? A. God hath appointed all his worsh'p and Ordinances in his Word . Q. 51. What is forbidden in the second Commandment ? A. The second Commandment forbideth the worshipping of God by Images or any other way not appointed in his Word . Explie . Q. What are the chief sins forbidden in this Commandment ? A. Idolatry and Superstition . Q. Is it Idolatry , not only to worship Idols instead of God , which is forbidden in the first Commandment , but also to worship God by Images ? A. Yes b . Q. How can persons be guilty of Idolatry in worshipping God by Images , when they worship the true God ▪ the God that made the Heavens and the Earth ? A. Because the Images of these men , either do bear resemblance to the object of their worship , or they do not ; If they do , then they worship false Gods , and are guilty of gross Idolatry , there being no similitude or likeness of the true God ; If they do not , then is ignorance the Mother of that D● votion , and with the Samaritans they worship they know not what : Or if they do worship the true God , they worship him ignorantly , and know not the manner of the God that made the Heavens and the Earth . Deut. 4. 12 , 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings ▪ 7. 26. Q. Why can there be no manner of similitude of the true God ? A. Because he dwelleth not in Temples made with hands , and is the unapproachable invisible God. Acts 17. 24. 1 Tim. 6. 16. Q. The Papists worship God by Images , the Protestants worship God without them ; which way therefore are we to worship the true God ? A. The way , the only infallible Judge of Controversies hath declared unto us . Q. Is the Pope this infallible Iudge ? A. There is no infallible Judge upon Earth , and the Pope being but the H●ad of a Party , the supream Head of the Romanists ; neither he nor they can be Judge in their own Cause . Iam. 4. 12. Mat. 23. 9 , 10. Prov. 18. 17. Q. Who then is the infallible Iudge of Controversies ? A. Christ , the only begotten Son which is in the bosom of the Father , He is the only infallible Judge of Controversies , who hath told us all things , and w● have his Determinations upon Record c . Q. Where are his Determinations Recorded ? A. In the holy Scriptures . Q. What are his Determinations concerning God , and the manner of his worship ? A. They are , 1. Negative , that God dwelleth not in Temples , neither is to be worshipped by Images made with mens hands . Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative , viz. That God is a Spirit , and that they that worship him , must worship him in Spirit and truth . Ioh. 4. 23 24. Q What other sin is chiefly forbidden in this Commandment ? A. Superstition . Q. What is Superstition ? A. Superstition in the proper and strict notion of the word is the worshipping of Idols , or dead men , Act. 17. 22. But this is the same with that Idolatry , ( the giving that worship and glory to others which is due to God alone ) which is forbidden in the first Commandment . Q. What is therefore Superstition in the 〈◊〉 generally received notion , and as it is forbidden in this Commandment ? A. It is when things are either abhorred or observed with a zealous or fearful , but erroneous relation to God : by means of which the superstitious serve either the true God with needless Offices , or defraud him of necessary Duties ; or bestow such honours and service upon others , as is proper for , and should be peculiar for him only . Or , More plainly thus , It is the worshipping of God in any other way , or by any other means than what he hath appointed in his Word ; called Ordinances , the Commandments and Doctrines of men d . Q. How manifold is this Superstition ? A. Twofold , Affirmative , and Negative . Q. What is Affirmative Superstition ? A. That whereby the Superstitious serve the true God with needless Offices . Q. And what the Negative ? A. That whereby men out of a s●●●pulous Conscience , or ignorant fear of displeasing God , abstain from things lawful and laudable , as sinful and ungodly . Q. Doth the Scripture warrant this distinction ? A. Yes e . Q. 1. What is the Idolatry and Superstition of the Church of Rome ? A. The worshipping of the Bread and Wine in the Eucharist , out of a false and groundless perswasion , that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels ; and particularly of the Virgin Mary , which hath now for some Ages been a principal part of their Religion . 3. Their worshipping of Images : Which practice ( notwithstanding all their distinctions about it , which are no other but what the Heathens used in the same case ) flies as full in the face of the second Commandment , as deliberate and malicious killing of a man is against the six●h . Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting , and ab staining from Flesh in Lent ; Their superstitious Holy-daies ; Their adding Cream , Oyl , and Spittle to the water in Baptism , and their Baptizing of Bells ; Their praying upon Beads , and mary more superstitious customs ! For which there is not the least command in the Scriptures f . Q. What if the Doctrine of Transubstantiation be not true ? A. Then by the confession of several of their own learned Writers they are guilty of gross Idolatry . Q. Doth not the Bread in the Communion remain Bread after the words of Consecration ? A. Yes , the Scripture expresly calls it so after the words of Consecration . 1 Cor. 11. 26 , 27 , 28. Q. But what if the Bread be transubstanti●te and turned into the very Body of Christ ? A. Then all mens senses are deceived in a plain sensible matter , wherein 't is as hard for them to be deceived , as in any thing in the world . Q. Why so ? A. For two things can hardly be imagined more different , a little bit of Wa●er , and the whole Body of ● man. Q. But what if the Testimony of sens● be not to be relied upon ? A. Then no man is sure that Christian●ty it self is true . Q. Why so ? A. For the utmost assurance that the Apostles had of the Truth of Christianity , was the Testimony of their own senses concerning our Saviours Miracles . Q. And what if the Testimony of sense 〈◊〉 to be relied upon ? A. Then it plainly follows that no man ( no , not the Apostles themselves ) had more reason to believe Christianity to be true , than every man hath to believe Transubstantiation to be false . Q. But if the case be so plain , a man would think that at least the Teachers and Guides of that Church should be sensible of it ? A. Why , they are so , and afraid the People should be so too ; and therefore by their corrupt Glosses and Ph●risai●al Traditions in their interpreting the holy Scriptures , they tye up and keep the P●ople in ignorance of the true meaning of those places , which do more expresly condemn their damnable Idolatrous practises , and their superstitious customs ; and in their ordinary Ca●●chisms and Manuals of Devotion , they leave out the second Commandment , and divide the tenth into two to make up the Number ; lest if the common people should know it , their Consciences should startle at the doing of a thing so directly contrary to the plain command of God. Q. And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry , is as if he denied the whole Law ? A. Yes . Q. But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation , ( that Monster a●d shame of humane nature ) and the other Blasphenies and absurd Doctrines of the Papists ; they do all unanimously betake themselves to the authority of their Church , as their main and last Refuge ; and tell us , that though they cannot give us a particular reason of every Doctrine they hold different from us ; yet they have sufficient reason to submit their judgement wholly to their Churches authority , which they know to be infallible , and hath Decreed all the Doctrines they hold in opposition to 〈◊〉 Doth it not therefore concern all that ● concerned in the matters of their Salvation to consider whether this easie way of believing be a safe way or no ? A. Yes , it doth very much concern 〈◊〉 all so to do ; because our mistake herein will greatly hazzard our everlasting Salvation . Q. And are not they certainly mistaken that adventure all , even all their everlasting concerns , upon that authority which overthrows those very things which must be supposed antecedent to the belief of any such authority : As 1. The common sense of mankind . 2. The force of a Divine Law. And 3. The liberty of Iudgement concerning truth and falshood ? A. Yes . Q. And doth not the Church of Rome so ? A. Yes , and thereby forfeits its own authority over men . 1. It requires things contrary to common sense ; as in the Eucharist , it requires all its members to deny what they see , and handle , and smell , and taste to be Bread , to be true Bread ; and to believe that the same individual Body may be in a thousand places at once , and that things whose nature it is to be in another , 〈◊〉 subsist without their proper subject . 2. It requires things contrary to the force and reason of a divine Law ; as it hath left out the second Commandment , and hath made it lawful to give religious worship to Images , and hath taken away from the people their share of the Cup in the Eucharist . 3. It takes away all liberty of judgement concerning truth and falshood in Religion . For this is a natural right which every man hath to judge for himself : And they that take this away , may as well command all men to put out their eyes , that they may the better follow their Guides . But the other is so much worse , because it is an assault upon our understandings ; it is a robbing us of the greatest Talent God hath committed to our management , it is a Rape upon our best faculties , and prostituting them to the Lusts of spiritual Tyrants ; it is not captivating our understandings to the obedience of Faith , but enslaving them to the proud and domineering usurpations of men ; wherein they would do by us as the Philistins did by Sampson ; they would put our eyes , that we might g●ind in their Prison , and make them sport . Q. How may men further offend and sin against the second Co●mandment ? A. Men offend and sin against the second Commandment not only by Idolatry and Superstition , but also when they are not zealous g for pure worship according to Gods Institution , not endeavouring what in them lieth , in their places , the Reformation of worship , according to the pattern in the Word ; as also when they disuse and h neglect , especially i when they contemn and oppose any of those Ordinances which God hath appointed to be the means of worship . Q. 52. What are the reasons annexed to the se●ond Commandment ? A. The reasons annexed to the second Commandment , are Gods Soveraignty over us , his propriety in us , and the zeal he hath to his own worship . Explic. Q. In what words are these three reasons annexed to this Commandment , expressed ? A. In these words [ For I the Lord thy God am a jealous God ? ] Q. What is the first reason annexed unto the second Commandment ? A. Gods Soveraignty over us , exprest in these words [ I the Lord. ] Q. What do you mean by his Soveraignty over us ? A. His supream power , absolute Dominion , and sole Authority over us . Q. What is the force of this first reason ? A. The force of this first reason , is , because God is the only Soveraign k King over us , and hath the sole Authority to make Laws for the way of his worship , therefore we ought by vertue of our allegiance , as we are subjects , to observe his Laws and Ordinances , and to worship him no other way than that which he hath appointed in his Word . Q. What is the second reason annexed to this Commandment ? A. Gods propriety in us , exprest in these words , [ Thy God ; I the Lord thy God. ] Q. What do you mean by his propriety in us ? A. His just right and Title to us as his own . Q. What is the force of this second reason ? A. The force of this second reason , is , because we are Gods , therefore we ought to keep close unto him , and his appointments , and take heed especially of Idolatry and superstition , which do alienate the heart from him l . Q. What is the third reason annexed to this Commandment ? A. The zeal God hath to his own worship , exprest in these words [ Am ● jealous God ; I the Lord thy God am a jealous God m . ] Q. What is the zeal God hath to his own worship . A. It is his jealousie , where by out of love to his own worship and Institutions , he is highly offended with those that turn aside from him unto their own Inventions . Q Wherein doth this zeal and jealousie of God for his own worship shew it self ? A. The zeal and jealousie of God for his own worship doth shew it self , 1. In his accounting the Breakers of this Commandment those that hate him , and threatening to punish them unto the third and fourth Generation ; [ I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me . ] And , 2. In his esteeming the keepers of this Commandment , such as love him , and promising mercies unto thousands of them [ And shewing mercy unto thousands of them that love me , and keep my Commandments . ] Q. How can God in justice visit the iniquity of the Fathers upon their Children ? A. 1. If the Children do not walk in the sinful steps of their Fathers , God will not visit the iniquity of their Fathers upon them n . 2. It is most equal and righteous for God to visit the iniquity of the Fathers upon their Children , when the Children are guilty of the same iniquity , and so fill up the measure of their Fathers sins o . [ By consenting to , partaking of , and imitating their Fathers sins . ] Q. 53. What is the third Commandment ? A. The third Commandment , is , [ Thou shalt not take the Name of the Lord thy God in vain , for the Lord will not hold him guiltless , that taketh his Name in vain . ] Q. 54. What is required in the third Commandment ? A. The third Commandment requireth the holy and reverend use of Gods Names , Titles , Attributes , O●dinances , Word , and Works . Explic. Q What are we to understand by the Name of God , which we are forbidden in this Commandment to take in vain ? A. The Name of God , which we are forbidden in this Commandment to take in vain , is to be taken generally and comprehensively for any thing whereby God maketh himself known . Q. By What doth God make himself known ? A. God doth make himself known , 1. By his Names which he hath given unto himself in the holy Scriptures , such as God , Lord p , I am q , Iehovah r , Iab , and the like s . 2. By his Titles , such as Lord of Host t , Holy one of Israel u , The God of Abraham , Isaac , and Iacob w , Creator of the ends of the Earth x , Preserver of Men y , The King of Kings , and Lord of Lords z , The King of Nations a , The King of Saints b , The God and Father of our Lord Iesus Christ , The Father of Mercies , The God of all Consolation and Salvation c , The Hearer of Prayers d , and the like . 3. By his Attributes , his Infiniteness e , Eternity f , and Unchangeableness g , Power h , Wisdom i , and Goodness k . 4. By his Ordinances l , Prayer m , Preaching the Word by Ordained Ministers , or Officers commissioned thereunto n , and Hearing o , and the Sacraments p . 5. By his Word , Law and Gospel q . 6. By his Works of Creation and Providence r . Q. What doth the third Commandment require in reference unto these things , whereby God makes himself known ? A. The holy s and reverend use of them t . Q. What do you mean by that ? A. The separate , special , and distinct respect for all such things and Persons as have the Name of God called upon them , and do more immediately relate to his service . Q. 55. What is forbidden in the third Commandment ? A. The third Commandment forbiddeth all prophaning or abusing of any thing , whereby God makes himself known . Explic. Q What is the general sin here forbidden ? A. All prophaning and abusing of any thing , whereby God makes himself known . Q. How doth God make himself known ? A. By his aforesaid Names , Titles , Atributes , Ordinances , Word and Works . Q When are these prophaned and abused ? A. Where either things or persons , wherein and whereby God is honoured , and whereupon his holy Name is called , are undervalued or desp●sed ; being slightly or vainly used any other way , and to ●ny other end than God in his Word hath directed , and commanded t . Q. What are the chief sins forbidden in this commandment ? A. 1. Perjury or Swearing by the Name of God falsly u . 2. Swearing by Idols or false Gods , which are the vanities of the Gentiles w . 3. Unjust Swearing , or Swearing to do that which is unjust , and in it self unlawful to be done x . This sin having the addition of the solemnness of an Oath i a double iniquity , and obligeth a man to nothing but a deep unse●●gned Repentance . 4. Swearing by the Creatures y . 5. Vain or frequent Swearing z , when men Swear in a light matter , and upon every trivial occasion ; or without urgent necessity , a just and weighty cause that only can warrant an Oath . 6. Breaking those Oaths made by the Creatures as not binding and valid . For although Christ prohibit Swearing by the Creatures , yet he ever enjoyns performances agreable to such Oaths , because of the Creatures relation to God , whom he will make instruments of vengeance to fulfill his W●ll , and execute his pleasure against false and vain Swearers a . 7. Presumptuous , proud , daring b and unadvisable c adjuration , cursings and execrations , when men prophanely curse themselves d or others ( as God refuse me , God damn us , or them ) in the Name of the true God , or by false Gods e , whose Names we ought not to take up into our mouths f . 8. B'asphemy and reproach of the sacred Name of God g , and of those that bear his Name h , or stand in any special relation to him i . 9. The irreverent use of the Name of God , or of any thing whereby God makes himself known k . Q. 56. What is the reason annexed to the third Commandment ? A. The reason annexed to the third Commandment , is , That however the breakers of this Commandment may escape punishment from man , yet the Lord our God will not suffer them to escape his righteous Judgement . Explic. Q. In what words is the reason annexed to this Commandment expressed ? A. In these words , [ For the Lord will not hold him guiltless that taketh his Name in vain . ] Q. How is it that there are so many breakers of this Commandment ? A. Because they escape punishment from men . Q. Hath God impowered any men to punish the breakers of his Laws ? A. Yes , M●gistrates l Parents and Governours of m Families . Q. Whence is it that they escape punishment ? A. Either through Magistrates ignorance , negligence , or partiality in the Law n or through Parents o fondness . Q. Will God suffer them to escape too ? A. The Lord will not suffer them to escape his Judgement . Q. Why so ? A. Because his is a righteous Judgement . Q. Will the Lord punish all those that profane , or abuse his Names , Titles and Attributes ? A. Yes . Psal. 44. 20 , 21. Acts 19. 13 , — 18. Hos. 4. 2 , 3. Zach. 5. 3 , 4. and Deut. 32 18 , — 26. 2 Kings 19. 22 32 , to the end , and Psal. 78. 19 , 20 , 21 , 30 , 31. 2 Kings 7. 1 , 2 , 17. Q. And those that prophane or abuse the Ordinances of God , viz. Prayer , Preaching or exercising the Priests Office , hearing the word , and the Sacraments ? A. Yes the Lord will punish all such as prophane or abuse any of these Ordinances , as you find proved by Scripture in the aforesaid order . He will punish all those that prophane or abuse 1. Prayer . Mat. 23. 14. 2. Preaching and exercising the Priests Office. 2 Chron. 26. ●6 , — 22. 1 Sam. 13 9 , 13 , 14. 2 C●r . 11. 13 , 15. 2 Tim. 3. 8 , 9. Phil. 3. 18 , 19. ( 2. ) Forbidding to Preach , 1 Thes. 2. 16. 3. Hearing the W●rd . Luke 10. 16. Acts 20. 9. Ezek. 33. 31 , 32 , 33. 4. The two Sacraments , Baptism and the Lords Supper . 1. Baptism is prophaned or abused two waits . 1. When unordained Ministers Baptize in the Name of the Father , and of the Son , and of the Holy Ghost , this is a sinful intrusion and a taking Gods Name in vain . 2. When this necessary O●dinance is sleighted and despised . Heb. 6. 2. Gen. 17. 14. Exod. 4. 24 , 25 , 26. with Acts 2. 38 , 39 , 40 , 41 , 42. Mat. 3. 7. Luke 7. 30. 2. The Lords Supper . 1 Cor. 11. 27 , 29 , 30. Q Will not the Lord hold them guiltless that prophane or abuse his Word or Works ? A. No. ( 1. ) He will punish all that prophane or abuse his Word [ Law or Gospel . ] Isa. 30. 9 , — 15. Ier. 23. 33. to the end , and 8. 9 , 10. Hos. 4. 6. Rom. 7. 7. Gal. 3. 24. Isa. 53. 11. Phil. 3. 8 , 9. and Heb. 2. 2 , 3. Acts 13. 46. 51. with Mat. 10. 14 , 15. ( 2. ) He wi●l punish all that prophane or abuse either the works of Creation or Providence . Psal. 8. 1 , 3. and 19. 1. with 28. 5. Isa. 5. 12 , — 16. D●n . 4. 32 , 37. Q. When doth the Lord punish them that prophane or abuse his Name ? A. 1. Sometimes in this life , and that with dreadful temporal Plagues , Deu● . 28 , 58 , 59. Mal. 3. 5. Zach. 5. 1 , — 5. 2. But if such escape here , they shall not escape Gods eternal wrath and vengeance hereafter . Rom. 2. 5 , 6 , 8 , 9 , 11. Q 57. Which is the fourth Commandment ? A. The fourth Commandment , is , [ Rememmber the Sabbath day , to keep it holy : Six daies shalt thou labour and do all thy work : but the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work , thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant , nor thy Cattle , nor thy Stranger that is within thy Gates : For in six daies the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the Seventh day ; wherefore the Lord blessed the Sabbath day , and hallowed it . Q 58. What is required in the fourth Commandment ? A. The fourth Commandment requireth the keeping holy to God , such set times as he hath appointed in his Word ; expresly , one whole day in seven , to be a holy Sabbath unto the Lord. Explic. Q. Doth the fourth Commandment require any special time to be k●pt holy ? A. Yes . Q. What time ? A. Such set time as God hath appointed in his Word . Q. What mean you by a set time ? A. Such a time as is set apart for Gods worship only and wholly , all business being laid aside . Q. Doth the fourth Commandment then determine of the special time for divine worship , as the three foregoing Commandments do of the Object , means and manner of worship ? A. Yes . Q. In whose power is it to appoint times for worship ? A. God who appoints the worship , appoints also the time for it in his Word : he hath not deputed any of this Power to any other . Q. Hath God left us to keep what time we please ? A. No. Q. What proportion of time hath God more solemnly set apart for his worship ? A. One whole day in Seven . Q. Is this Commandment to be understood of the seventh day , in order so as to be limited to the last of the seven ; or is it to be understood of a seventh in number , that is , One in Seven ? A. It is to be understood of a seventh in number : and this proportion of time the Gospel-Law never repealed . Q. Is the fourth Commandment then a moral precept , that is to say , of perpetual force binding Christians now , as well as the Iews heretofore , to the observation of it ? A. Yes . Q. How is this day to be spent ? A. As an holy Sabbath unto God. Q. What is meant by that ? A. It is meant that we spend this whole day to Gods glory , as he hath commanded us . Deut. 5. 12. Q. 59. Which day of the seven hath God appointed to be the weekly Sabb●●● ? A. From the beginning of the World to the Resurrection of Christ , God appointed the seventh day of the week to be the weekly Sabbath : and the first day of the week ever since to continue to the end of the world , which is the Christian Sabbath . Explic. Q. How long did God appoint the seventh day of the week to be the weekly Sabbath ? A. From the beginning of the World to the Resurrection . Q. Was it not only from the time of the giving of the Law by Moses ? A. No , it was ordained for man in Paradise , in the beginning of the World. Q. Is that to continue , or is it changed ? A. It is changed to the first day of the week . Q. But why do you observe the first day of the week , when the Commandment speaks of the seventh ? A. In memory of Christs rising from the Dead on the first day , that he might enter into his glorious rest , having here finished his work of Redemption : For which there is the example of the holy Apostles , and the Church of God p . Q. Is this day any more to be changed , ● is it to continue ? A. It is to continue to the end of the World. Q What is it c●lled ? A. The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath . Q May it be lawfully so called ? A. Yes , it is no where forbidden to be so called , though the most proper Name be the Lords Day . Rev. 1. 10. Q. 60. How is the Sabbath to be sanctified ? A. The Sabbath is to be sanctified by an holy resting all that day , even from such worldly employments and recreations , as are lawful on other daies , and spending the whole time in the publick and private exercises of Gods worship , except so much as is to be taken up in the works of Necessity and Mercy . Explic. Q. Is the Sabbath to be sanct●fi●d ? A. Yes . Q. In what sense is God said to sanctifie the holy Sabbath ? A. In making it holy , by way of Consecration . Q. In what sense are we said to sanctifie the Sabbath ? A. In keeping it holy , by way of application , viz. applying it to those ends and exercises for which God did consecrate it . Q. What is required that the Sabbath may be sanctified ? A. Two things , 1. Resting is required . Q. What kind of resting must it be ? a meer civil rest ? A. No. Q. Or a meer carnal and bodily resting , such as the Ox and the Ass must have on the Sabbath ? A. No q . Q. What kind of resting then is required on the Sabbath day ? A. An holy resting . Q. How long must this be ? A. All that day r . Q. From what must we rest , from spiritiual employments and recreations ? A. No. Q. From what then ? A. From worldly employments and recreations s . Q. When may these lawfully be used ? A. On other days t , so we use them aright . Q. What else is required that the Sabbath may be sanctified ? A. 2. Spending the time in the exercises of Gods worship , and this makes the rest to be an holy rest . Q May we stay at home , and spend our time in the private exercises of Gods worship with the neglect of the publick ? A. No u . Q. May we not rest satisfied in giving attendance on the publick worship , but must we be also careful at home in private ? A. Yes w . Q. How much time must we spend in the publick and private exercises of Gods worship ? A. The whole time , except so much as is to be taken up in the works of necessity and mercy x . Q. What do you mean by works of Necessity ? A. Such as could not be done before , and cannot be deferred until after the Sabbath . Q. How are we to perform the duties of the day ? A. 1. We are to perform the publick and private exercises of Gods worship on the Sabath day . 1. With sincerity , having a single respect unto the honour and glory of God , whose day the Sabbath is . Isa. 58. 13. 2. With reverence , and that both of body and mind . Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28 ▪ 29. Isa. 66. 1. 3. With diligence and attention . Acts 16. 13 , 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit . Rom. 12. 11. 5. With delight . Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness , and without anxiety of mind , and doubtful scrupulosity . Rom. 12. 8. Mat. 12. 11 , 12. Q. 61. What is forbidden in the fourth Commandment ? A. The fourth Commandment forbiddeth the omission or careless performance of the duties required , and the profaning the day by idleness , or doing that which is in it self sinful , or by unnecess●ry thoughts , words , or works about worldly imployments or recreations . Explic. Q. What are the chief si●● forbidden in the fourth Commandment ? A. The chief sins forbidden in the fourth Commandment are , 1. Idleness , which is either , 1. The omission of the duties required , which are works of Piety , Necessity and Mercy ; when men spend not the day in the exercises of Gods worship , and out of superstition forbear works of Nec●ssity and Mercy ; or , 2. The careless performance of the duties of the day , when men neither do the works of Necessity and Mercy with chearfulness and freedom from groundless fears , nor are servent in Spirit serving the Lord. 2. Profaneness , or the defiling the Sanctuary by doing that which is in it self sinful on the Sabba●h day . Ezek. 23. 38 , 39. 3. Earthly-mindedness , by unnecessary thoughts , words or works about worldly employments or recreations . Isa. 58. 13. Q 62. What are the reasons annexed in the fou●th Commandment ? A. The reasons annexed to the fourth Commandment are , Gods allowing six daies of the week for worldly employments , his challenging a special propriety in the seventh , his own example , and his blessing the Sabbath day . Q. Did not Christ rise on the first day of the week ? A. Yes . Mat. 28. 1 , 6. Mark 16. 2 , 6. Luk. 24. 1 , 5 , 6. Q And is not the work of Redemption greater , and more glorious than the work of Creation ? A. Yes . Q. Then as God rested the seventh day from his works , and appointed that in Commemoration of the works of Creation ; so Christ rested from his works and rose the first day , which is observed in Commemoration of the wonderful work of mans Redemption ? A. Yes . Q. Hath not Christ allowed us the same proportion of time now under the Gospel , which God did his own people under the Law ? A. Yes ; Christ hath likewise allowed us , now under the Gospel , six daies of the week for worldly employments . Acts 20. 7. 1 Cor. 16. 1 , 2. with 1 Cor. 7. 6 , 10 , 12 , 25. 4. Q. And is this a reason why we should not cut short Gods allowance of one day for his work , because we have still allowed 〈◊〉 six times as much for our own ? A. Yes . Q. Doth God the Son challenge a special propriety in the first day of the week which bears his Name , as God the Father did in the seven●● ? A. 2. Yes . Exod. 20. 10. with Rev. 1. 10. Q. And hath God the Son blessed the first day of the week by his own example , as God the Father did the seventh ? A. Yes . Heb. 4. 10. Q. 63. Which is the fifth Commandment ? A. The fifth Commandment , is , [ Honour thy Father and thy Mother that thy daies may be long upon the Land which the Lord thy God giveth thee . ] Q. 64. What is required in the fifth Commandment ? A. The fifth Commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and Relations , as Superiours , Inferiours , or Equals . Explic. Q. What doth the fifth Commandment require in reference to our Relations ? A. Preserving the honour , and performing the duty belonging to them . Q. Is there any honour belonging to any man ; since the greatest Potentate is but a Creature beholding to God for what ever he is or hath ? A. Every one hath some honour and respect belonging to him y . Q. Are all duties to be performed ●like to a● ? A. No , but according to their several places and relations . Q. What places and relations do men stand in one to another ? A. They stand in the relations of Superiours , Inferiours or Equals . Q. What do you think as Inferiours you are bound to practise by this Commandment ? A. 1. To Reverence z , Love a and Obey in all things b ( not disagreeing with Gods commands c ) our natural Parents . 2. To respect the Aged d , and those that excel us in gifts e . 3. To be ruled with humility by the Governours of the Family f , Kingdom g , or Church where we live h . Q. What do you think Superiours are bound to practise by this Commandment ? A. 1. Not to provoke their Children to wrath , but to bring them up in the nurture and admonition of the Lord i . 2. Not to despise Youth , especially where there is pre-eminence in gifts k . 3. To rule well their own Family l , and in the Kingdom m or Church n where they live . Q. What do you think , as Equals , you are bound to practise by this Commandment ? A. We ought to order our selves and to carry affably , courteously and kindly , towards our Equals o , readily to yield to them , and prefer them before our selves p . Q. 65. What is forbidden in the fifth Commandment ? A. The fifth Commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and Relations . Explic. Q. How many sorts of sins are there in this Commandment ? A. Three sorts , the sins against Superiours , Inferiours or Equals . Q. What are the sins against Superiours ? A. 1. Disobedience to Parents q . 2. Not regarding the Person of Old r . And , 3. Contempt of the Governours the Family s , Kingdom t , or Church where men live . Q. What are the sins against Inferiour ? A. 1. Provoking Children to wrat● and not bringing them up in the nurtu● and admonition of the Lord. Ephes. 6. 2 Sam. 13. 39. and 14. 1 , 33. and 15. 10 1 Kings 1. 6 , 7 , 25. 2. Despising Youth . 1 Tim. 4. 12. 3. Neglect of Government , or bringing any evil upon the Family , Kingdom or Church by Superiours . 1 Sim. 3. 〈◊〉 and 8. 3. and 2. 12 , — 18. wi●● 4. 10 , 11. Q. What are the sins against Equals ? A. Morosi●y w , unkindness x and self-assuming Arrogance y . Q. 66. What is the reason annexed ● the fifth Commandment ? A. The reason annexed to the fifth Commandment is a promise ( of long life and prosperity as far forth as it shall serve for Gods glory and their own good ) to all such as keep this Commandment . Explic. Q. What is the promise it self which is annexed for the encouragement of those that keep this fifth Commandment ? A. Long life or prosperity . Exod. 20. 12. Deut. 5. 16. and Eph. 6. 2. Q How is this Promise to be understood and limited ? A. All that keep this Commandment shall have long life [ or prosperity ] as far as it shall serve for Gods glory and their good . Q. 67. Which is the sixth Commandment ? A. The sixth Commandment , is , [ Thou shalt not Kill . ] Q. 68. What is required in the sixth Commandment ? A. The sixth Commandment requireth all lawful endeavours to preserve our own life and the life of others . Explic. Q. What doth the sixth Commandment respect ? A. The sixth Commandment respects our own and others life . Q. May we endeavour by any means whatsoever to preserve our own life and the life of others ? A. No. Q. What endeavours may we use ? A. A●l lawful endeavours . Q Is not a s●ber and moderate use of Meat , Drink , Physick , Sleep , Labour and Recreation required , as tending to the preservation of life ? A. Yes . Q. When men presecute us in one City , may we flee into another ? A. Yes z . Q. And may we pray that the Magistrate might not bear the Sword of Iustice in vain , but be the Minister of God , a revenger to execute weath upon every one that doth evil , for the preserva●ion of our own life , and the life of others ? A. Yes a . Q. 69. What is forbidden in the sixth Commandment ? A. The sixth Commandment forbiddeth the taking away of our own life , or the life of our Neighbour unjustly , and whatsoever rendeth thereunto . Explic. Q. What is chiefly forbidden in this Commandment ? A. The taking away of our own life , or the life of others unjustly . Gen. 4. 8 &c. Acts 16. 27 , 28. Q. Since these are but the chief sins forbidden , what are the other sins you take your self to be necessarily engaged against by v●rtue of this Commandment ? A. 1. C●useless and immoderate anger , and long continued ( though not causeless ) anger b . 2. Contumelious Railing and Contentious language c . 3. Malice and Hatred d . 4. Meditating Revenge of wrongs e 5. Oppression , biting Usury and hardning our hearts against others in their extreamest necessi●y f . 6. Pride and Envy g . 7. Murmuring against and complaining of Gods providential administrations , not con●ented with such things as we have h . 8. Fear of want and distrust of Gods All-sufficiency . 9. Impatiency of Spirit under vexing frustrations and disappointments i . Q. How are these sins forbidden in this Commandment ? A. As they are degrees of , or temptations and incentments to Murder , or tending thereunto . Q. 70. Which is the seventh Commandment ? A. The seventh Commandment , is , [ Thou shalt not commit Adultery . ] Q. 71. What is required in the seventh Commandment ? A. The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart , speech and behaviour . Explic. Q. What doth the seventh Commandment respect ? A. The seventh Commandment respects our own and others Chastity . Q. What are the duties required in this Commandment ? A. They are two , the preservation of our own k , and our Neighbours Chastity l . Q Wherein are we bound to preserve our own , and our Neighbours Chastity ? A. 1. In thought and affection of the heart m . 2. In speech , using modest words and savoury expressions , tending to edification and sanctification . Col. 4. 6. Ephes. 4. 29. 3. In behaviour , apparelling and carrying our selves modestly every way as becometh Saints . 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1 , 2. Q. By what means may we thus preserve our own and our Neighbours Chastity ? A. We may preserye our own and our Neighbours Chastity . 1. By watchfulness over our hearts and Senses n . 2. By diligence in our Callings o . 3. By temperance in eating and drinking , and keeping under the Body , when there is need , with frequent Fastings p . 4. By the fear of God and awful ap●●hensions of his omni-presence and all●●ing eye q . 5. By frequent and servent Prayer r . 6. By diligent observation according to the Word of God s . 7. By keeping of chast company , ●voiding society with those that are lascivious t . 8. When no other means will avail to ●●ench burning desires , Marriage is to be made us of , and that must be in the Lord u by serious meditation of Death and Judgement w . Q ●2 . What is forbidden in the seventh Commandment ? A. The seventh Commandment forbiddeth all unchast thoughts , words and actions . Explic. Q. What unchastity is forbidden in this Commandment ? A. All manner of unchastity . 1. In thoughts , viz ▪ Contemplai● wickedness , filthy dreams x , inordina●● aff●ctions y , evil concupiscence or lusti●● after a woman in the heart , which 〈◊〉 be called heart Adultery z . 2. In words , viz. corrupt communication , foolish talking , jesting , and ●scivious Songs , which are not conve●●ent a . 3. In actions , viz. 1. Adultery which is single or double ; single when a man and woman , whereof the one is Mar●y●● or contracted [ that is , have mutually promised Marriage in the presence of witnesses ] commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence , as being committed against four Persons b . 2. Fornication , when two single persons come together , out of the state of Marriage ; which is either by mutual consent c ; or by the violent d●flouring of a woman against her will d : And this may very properly be called a R●pe ; although that may be committed upon ● Married and be●rothed ( or contracted ) woman also e . 3. Incest f . 4. Polygamy or the having of many Wives at once : which was ever unlawful in the Court of Conscience ; howsoever for a time it was born with of God , and not punished by any positive Law g . 5. The putting away of a mans Wife ( except for Adultery ) and Marrying another , or the Marrying her that is so put away h . 6. Self-pollution , or that wicked wastful spilling a mans own Seed , exemplified in Er and Onan . Gen. 38. 6 , &c. 7. Sodomy i . 8. Buggery k . 9. The unseasonable and immoderate use of the Marriage-bed l . Q. Are all other acts and lusts of uncleanness , ●and whatsoever may be the cause or beginning of them or have any tendency unto them , forbidden in this Commandment ? A. Yes ; upon this account Drunkenness m , Gluttony and Idleness n , wanton gestures , and attires o , promiscuous Dancing of Men and Women p , unnecessary companyings with light and leud Persons q , reading lascivious Books , beholding unchast Pictures , Interludes and Stage-Plays , and whatsoever doth any waies provoke lust is forbidden in this Commandment r . Q. 73. Which is the eighth Commandment ? A. The eighth Commandment , is , [ Thou shalt not Steal . ] Q. What is required in the eighth Commandment ? A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others . Explic. Q. What doth the eighth Commandment respect ? A. The wealth and outward estate of our selves and others . Q. What doth this Commandment require in reference unto our own and others wealth and outward estate ? A. The lawful procuring and furthering thereof s . Q. How is this to be done ? A. By diligence and fugality , seeking unto the Lord for his blessing upon all our endeavours t ; by preventing loss to others u , and relieving them in case of necessity , giving or lending freely according to our ability x , &c. Q. Are Iustice and Charity the chief vertues and graces required to be exercised in this Commandment ? A. Yes . Isa. 56. 1. Psal. 82. 3 , 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9 , 10 , 11. Deut. 24. 19. Q. Doth not this Commandment require that men should make restitution of what they have unjustly taken , and kept from the right owners thereof , and in case that cannot be done , to give it to the poor ? A. Yes . Lev. 6. 2 , 3 , 4 , 5. Numb . 5. 6 , 7 , 8. Luke 19. 8. Dan. 4. 27. Q. Is there any one precept which you think will secure all the Duties of this Commandment , and the rest of the second Table ? A. Yes , that of our Saviours ; Whatsoever you would that men should do unto you , do ye even so to them . Mat. 7. 12. Luke 6. 3. Q. 75. What is forbidden in the eighth Commandment ? A. The eighth Commandment forbiddeth whatsoever doth , or may unjustly hinder our own , or our Neighbours wealth and outward estate . Explic. Q. What is chiefly forbidden in this Commandment ? A. Theft , viz. The taking away of that which belongeth not to us . Q What are the kinds of Theff ? A. They are ●ither Thefts committed in the Family , or out of the Family . Q. What are the Thefts committed in the Family ? A. They are the purloinings of Wife , Children and Servants y . Q. How is Theft that is committed out of the Family distinguished ? A. It is either of Goods , or of Persons . Of Goods , either common or sacred : and those either private or publick . Q. What is the Theft of Goods ? A. It is the fraudulent taking away of such Goods that belong not to us , without the knowledge and against the will of the owner . Q. What is the Theft of Persons ? A. It is the Stealing of Men and Children by the Sons of Be ial , to sell them to Heathens for Slaves z ; and the stealing of mens Daughters by lustful , or covetous Wooers , to make them their Wives , which hainous sin was punished by the Law of God with Death , being so much worse than the theft of Goods , as the persons of men are better than they a . Q. How doth the theft of Goods common and Sacred differ ? A. The ●ormer is a purloining and imbez●ling of things common and temporary , the latter is of things spiritual , or of things consecrated to an holy and sacred use . Q. What mean you by private Theft ? A. The fraudulent taking away of such Goods as belong to private men . Q. What by publick ? A. The stealing of those things which belong to the publick state or Body of the Common-wealth . Q We have now spoken of Theft pr●perly so called ; what is the other kind which is more improper ? A. Rapine : which is the taking away of another Mans Goods openly by force and violence ( the taking a thing secretly is properly called Theft . ) Q. How is Rapine committed ? A. It is committed ●i her under the pretext of authority and legal power , or else without it . The former whereof is worse than that which is properly called Theft , as being more publick , open and daring , and shall be more severely punished b ; because this sin is aggravated by the abuse of authority , and because commonly violence and cruelty is joyned with it c . Q. What is this Rapine called ? A. Oppression and Extortion : when Ministers of State under colour of Law despoil or wring out money , or moneys worth from any man d . Q. What is that Rapine which is committed without any pretext of authority ? A. It is either in War , or in Peace . In War , either by Land , when Souldiers being not content with their wages , do spoil and plunder , not only their enemies , but also their Friends , Deut. 2. 5 , 6. Luk. 3. 14. Or by Sea , when as Pirats , they rob and spoil all they meet with and can master . Q. What is that Rapine which is exercised on the Land ? A. It is either Robbery by the high-way , ( Luke 10. 30. Ioh. 18. 40. ) or Burglary , when as they break open houses that they may rob the Inhabitants . Exod. 22. 2. Q. Are there no other to be esteemed Thieves but those only who act theft themselves ? A. Yes ; they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all , or proper to Superiours . The former is committed before , with , or after the Theft . Q. How is a man an accessary before the Theft ? A. When he counselleth or provoketh another unto it e . Q. How with or in the Theft ? A. Either when he aideth the Thief , or doth not hinder him , when it is in his power to do it . Q. How after the Theft ? A. 1. When he receiveth and concealeth what is stoln ; or hideth or keepeth the Thief from being apprehended . 2. When he partaketh with him in the stoln Goods f . Q. How is this done ? A. 1. When he taketh the Goods from the Thief , that he may keep them to himself . 2. When he knowingly buyeth stoln Goods , which ought to be restored to the owners . 3. When by silence he concealeth the Thief . Q. How are the Superiours accessary ? A. When they do any waies incourage or do not punish them : especially when they do acquit them for a Bribe . Q. Doth this Commandment also forbid us all coz●nage , circumvention , and the Denial of Al●ns to the Poor ? A. Yes . Lev. 19 11 , 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. P●●v ▪ 14. 21. Q. And doth it forbid all waies and means ▪ whereby either publickly or privately , by force or by fraud , we may acquire or detain from any what either by the rule of righteousness or Charity belongs unto them ? A. Yes , it doth g . Q. How are these things forbidden in this Commandment ? A. A● they do or may unjustly hinder our own , or our Neighbours wealth and ou●ward estate . Q. May not men be Thieves as to themselves and their own wealth and outward estate ? A. Yes , they may be depriving themselves of those temporal blessings , which of natural right belong to them . Q How are men guilty of this kind of Theft ? A. 1. By impoverishing vices , viz. Drunknness and Gluttony , and the accompanying of such vitious persons h , Idleness i , Covetousness k , and U●cleanness l. h Prov. 23. 20 , 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows ( which oblige men to nothing but Repentance ) viz. of Pilgrimaging , &c. which waste that outward estate God hath given such ignorant Z ●alo●s and Votari●s for their comfortable subsistence in t●is world m ; and which might have been better improved to the relieving of the poor , for the furtherance of their own account in the other world n . 3. By unnecessary sufferings . Q. What mean you by unnecessary sufferings ? A. 1. Those that were not unavoidable ; but might be flight or other lawful means have been well enough declined or escaped . Mat. 10. 23. 2. Those that men suffer for their faults , viz. Heresies , S●ditions and Schisms ; or for damnable Doctrines , and Bandyings into Parties destructive to all Government in Church and State. Q. But do not the holy Scriptures make an honourable mention of those that took joyfully the spoiling of their Goods , that chose to suffer afflictions with the people of God , and esteemed the reproach of Christ more than all the pleasures , advantages , and treasures in the world ? A. Yes . Heb. 10. 34. and 11. 24 , 25 , 26. Q And ought we not to forsake Houses and Lands , and all we have for the sake of Christ ? A. Yes , or else we cannot be Christs Disciples o . Q. But shall we not be greatly losers hereby ? A. We shall be so far from being losers by it , that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the Harvest have the most plentiful returns to their seed and pains-●aking ; and in the world to come they shall inherit everlasting life p . Q. 76. Which is the ninth Commandment ? A. The ninth Commandment is , [ Thou shalt not bear false witness against thy Neighbour . ] Q. 77. What is required in the ninth Commandment ? A. The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man , and of our own and our Neighbours good Name ; especially in witness-bearing . Explic. Q What doth the ninth Commandment respect ? A. The ninth Commandment respects our own , and our Neighbours good Name . Q. Ought we to maintain and promote our own , and our Neighbours good Name ? A. Yes q . Q. How may our own and our Neighbours good Name be effectually maintained and promoted ? A. By putting away Lying , and speaking every man the Truth with his Neighbour r . Q. Wherein especially is this to be done ? A. In witness-bearing s . Q. 78. What is forbidden in the ninth Commandment ? A. The ninth Commandment forbiddeth whatsoever is prejudicial to Truth , or injurious to our own or our Neighbours good Name . Explic. Q. What sins are forbidden in this Commandment ? A. Lying , Equiv●●cating , mental reservation t , and unseasonable profession of the truth u . Q How are lies usually distinguished ? A. Into three sorts Merry , Officious , Pernicious Lies . Q. What are Merry Lies ? A. Such as are spoken only to delight others and make sport . Q What are Officious Lies ? A. Such as are spoken either for our own , or our Neighbours profit ; and do not hurt any man x . Q. But what is the sin chiefly forbidden in this Commandment ? A. The giving of false Testimonies , which are pernicious to our Neighbours Life , Goods and good Name y . Q. How are the aforesaid sins here forbidden ? A. As they are prejudicial to truth . Q. What other sins are there forbidden in this Commandment ? A. Back biting , slandering , and the taking up a reproach against our Neighbour a , going up and down as a Tale-bearer b , bitterness and evil-speaking , which is Tongue-Persecution c , the rash censuring of others d , and putting bad constructions on their words and e actions , and the procuring to ourselves an ill Name ; either , 1. By walking undiscreetly , or f Offensively . Or , 2. By a needless lessening the good opinion others have of us , by bewraying our weakness ; as want of learning , &c. to the Carper . Q How are these sins here forbidden ? A. As they are injurious to our own or our Neighbours good Name . Q. Which is the tenth Commandment ? A. The tenth Commandment is , [ Thou shalt not covet thy Neighbours House , thou shalt not covet thy Neighbours Wife , nor his Man-Servant , nor his Maid-Servant , nor his Ox , nor his Ass , nor any thing that is thy Neighbours . Q. 80. What is required in the tenth Commandment ? A. The tenth Commandment requireth full contentment with our own condition , with a right and charitable frame of spirit towards our Neighbour , and all that is his . Explic. Q Doth not the fifth Commandment enjoyn us to give respect to the persons of all men ? A. Yes . 1 Sam. 1. 15. Acts 16 30. Gen. 23. 7. 1 Pet. 2. 17. Q. Doth not the sixth Commandment respect our own and our Neighbours Life ? A. Yes . Q And the seventh , our own , and our Neighbours Chastity ? A. Yes . Q. And the eighth , our own and our Neighbours wealth and outward estate ? A. Yes . Q. And the ninth our own and our Neighbours good Name ? A. Yes . Q. And do not all these Laws of God bind the inward as well as the outward man ? A. Yes . Q. Doth then the tenth Commandment [ Thou shalt not covet ] differ from the rest , especially in that it doth forbid and restrain the first motions and inclinations of the heart to sin , before the consent of the will ? A. Yes . Q. What duties are required in this Commandment ? A. Chiefly two ; 1. Full contentment with our own condition g . Q. What is meant by contentment ? A. Complacency and satisfaction of mind with our own condition whatever it is h . Q. What is the other duty here chiefly required ? A. A right and charitable frame of Spirit towards our Neighbour , and all that is his . Q. What mean you by that ? A. That disposition of mind , whereby we think and wish well to our Neighbour , and do readily and suitably sympathize , or have a fellow-feeling with him in any condition he is in i . Q 81. What is forbidden in the tenth Commandment ? A. The tenth Commandment forbiddeth all discontentment with our own estate , envying and grieving at the good of our Neighbour , and all inordinate motions and affections to any thing that is his . Explic. Q. What are the sins forbidden in the tenth Commandment ? A. The sins forbidden in the tenth Commandment are , 1. All discontentment [ displicency and dissatisfaction of mind ] with our own estate k . 2. All envying [ or grieving at ] the good of our Neighbour l . 3. All inordinate motions and affections towards any thing that is m his [ or coveting any thing that is our Neighbours . ] Q 82. Is any man able to keep the Commandment of God ? A No meer man since the Fall is able in this life perfectly to keep the Commandments of God , but daily doth break them in thought , word and deed . Explic. Q. Was Adam able perfectly to keep the Commandments of God before the Fall ? A. Yes . Gen. 1 26 27. Eccl. 7 29. Q Is man able perfectly to keep the Commandments of God now ? A. No. Eccl. 7 20. Iam. 3. 2. 1 Kings 8. 46. 1 Ioh. 1. 8 , 10. Q. How long hath man been rendred unable , perfectly to keep the Commandments of God ? A. Ever since the Fall. Q. But how long shall man continue in this impotency ? A. As long as he continues in this life m . Q. Christ was true man ; but was not he able perfectly in this life to keep the Commandment of God since the Fall ? A. He was not a meer man. Q. What mean you by that ? A. That he was God as well as man n . Q. How oft doth man break the Commandments of God ? A. He doth daily break them . Q How many waies doth he break them ? A. Three waies , viz. in thought o , word p and deed q . Q. If this be true , must not that doctrine of the Papists and others be false , that teacheth perfection attainable in this life , and that men may do works of supererogation , and that good works are meritorious ? A. Yes , this their proud , and self-advancing Doctrine must needs be false . Q. But what do you mean by that perfection , which is not attainable in this life ? A. Absolute unsinning obedience . Q. Was not this perfection attained in this life by the ever blessed Virgin Mary ? A. No r . Q. Why can none merit everlasting life by good works ? A. 1. Because works as good are not their own s . ● . Because all such works are Debts t to be paid , and not gifts offered up unto God. 3. Because they bear no proportion to the reward to be received u . Q Can works of Supererogation consist with the imperfection of our works ? A. No. Q. If no man can merit by his works for himself , can he communicate to another that which he hath not himself ? A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves ? A. No. Q. 83. Are all transgressions of the Law equally hainous ? A. Some sins in themselves , and by reason of several aggravations are more hainous in the sight of God than others . Explic. Q Are some sins more hainous in the sight of God than others ? A. Yes . Q. What do you mean by more hainous ? A. More grievous , and more offensive . Q. How many waies may some sins be more grievous and hainous than others ? A. Two waies ; 1. In themselves and of their own nature . 2. By reason of their aggravations . Q. What do you mean by the aggravations of sins ? A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be . Q. And are some sins in themselves , or of their own nature more hainous than others ? A. Yes . 1. The highest sins against the first Table are more hainous than the highest against the second Table x . And , 2. Wilfull presumptuous sins are more hainous than sins of infirmity y , sins against knowledge than those of ignorance z , sins ripened into action , than sins begun in the thoughts a , and sins of custom and deliberation , than those committed through some sudden passion and iustant force of temptation b . Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be ? A. Yes , sins are more hainous than otherwise they would be by their aggravating heightening circumstances , viz. from the time c when , the place where d , the manner e in which , the means f by which , the reason g why , the person by whom h , and the person against whom they were committed i . Q. 84. What doth every sin deserve ? A. Every sin deserveth Gods wrath and curse , both in this life and that which is to come . Explic. Q. But though some sins are more hainous than others , yet are there any sins so small that deserve not Gods wrath and curse , both here and hereafter ? A. No. Ephes. 2. 3. Deut. 28. 15 , &c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 , 8 , 9. Q. The Papists have a distinction of mortal and venial sins : by mortal they mean such as are in their own nature damnable and deserve eternal death , viz. Perjury , Murder and Adultery , or those seven in the Popish Catechism , Pride , Covetousness , Lusts , Anger , Gluttony , Envy and Sloth ; by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments , viz. Concupiscence , sudden passions of the mind and such like ; Doth the Scripture warrant this distinction of theirs ? A. No. 1. The Scripture teacheth us , first , that the curse of God is due to every one that breaketh the least of Gods Commandments k . 2. That the wages of sin ( indiscriminatively , without any difference ) is death . And such a death that is opposed to eternal life l . And we must not distinguish where the Law it self doth not distinguish . 3. That for every idle word that men speak , they shall give an account thereof in the day of Judgement , and that by such words ( if not repented of ) they shall be condemned , Mat. 12. 36 , 37. And on the contrary , that the forementioned mortal sins in the Popish sense , have been , and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial . 2 Sam. 12. 9 , 13. Mat. 26. 74 , 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 , 10 , 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin ? A. To escape the wrath and curse of God due to us ●or sin , God requireth of us Faith in Jesus Christ , Repentance unto life , with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption . Explic. Q. Is there any way to escape the wrath and curse of God ? A. Yes . Heb. 10. 19 20. Q Is there any thing required on our part to escape them ? A. Yes , Faith , Repentance , and the diligent use of the means of Grace . Q. And doth God require Repentance , and Faith of us ; or hath Christ repented and believed for us ? A. He requireth them of us m . Q. Why so ? A. Because Christ had no need of Repentance and Faith , being without sin . Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 , — 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 , 15. Iohn 19. 4 , &c. Acts 3. 13 , 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 , 19. Isa. 53. 4 , 5 , 6. Q. Who communicateth to us the works of Red●mption ? A. Christ that purchased them , conveighs and communicates them to us . Gal. 3. 13. Rom. 3. 24 , 25 , 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means , or without means ? A. By means n . Q. What kind of use must we make of the means ? A. A di●igent use o . Q. Why doth God require of us Faith and Repentance , and the diligent use of all the outward means ? A. That we may escape his wrath and curse due to us for sin . Q. 86. What is Faith in Iesus Christ ? A. Faith in Jesus Christ is a saving grace , whereby we receive and rest upon him alone for Salvation , as he is offered to us in the Gospel . Explic. Q Why call you Faith in Iesus Christ a grace ? A. 1. Because it is not from nature p . 2. Because it is given , and wrought of free grace q . Q. Why call you Faith a saving Grace ? A. Because where it is truly wrought , it brings the person in whom it is to Salvation r . Q Doth it not then much concern us to know what this Faith is , and to labour after it , when we cannot be saved without it ? A. Yes . Q. 1. Is this Faith only the believing that Christ died for sinners ? A. No , for the Devils and Damned in H●ll believe this . Q. 2. Or is it an implicite Faith , or a blind Faith ( which the Popish Doctors perswade the people to rest in ) to believe as the Church believes , though they know not what the Church believes ? A. No. Q. Why so ? A. 1. Because , to believe as the Church believes , when we know not what the Church believes , is to put out our own eyes that we may take a Guide ; and if by the Church must be understood the Church of Rome , it is to take such a Guide as * either cannot , or will not guide us aright : which is in effect to refuse our own mercies , and to run an unnecessary hazzard of our eternal Salvation . Q. How do we by an implicite Faith in the Church of Rome refuse our own mercies ? A. Because without personal knowledge , denied us by that corrupt Church , ( which yet God hath given us for this very end , to make the true Religion judicially our own ) all the Ordinances of God , viz. our Praying , Singing , Reading s and Hearing the Word of God t , Catechizing u , Meditating x , holy Conferences y , and receiving the Sacraments z , will be altogether unprofitable to us and in vai● . Q. And how do we hazzard our eternal Salvation by it ? A. Because we do hereby follow the pernicious waies of that Adulterated Church which holds such doctrines that do very much endanger it a . Q. What other reason have you to prove that this blind implicite Faith is not a justifying and saving Faith ? A. 2. Because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving Faith. Isa. 53. 11. Ioh. 17. 3. 1 Ioh. 5. 20. Acts 26 18. Rom. 10. 9. 2 Tim. 1. 12. 1 Pet. 3. 15. Q. 3. Is this justifying saving Faith a keeping of the Commandments of God , or obedience to his Laws , as Socinians affirm ? A. No. 1. Because obedience is the fruit and effect of Faith b . 2. Because union with Christ , Justification and Adoption are the fruits of Faith , and not of works or obedience c . Q. 4. Is this saving justifying Faith a full perswasion of the heart , or an assurance that our sins are pardoned and that our souls shall be saved ? A. No , because we must be justified and pardoned before we can believe that we are justified and pardoned , else we should believe a Lie. Q. What then is this true saving Faith ? A. It is our hearty accepting , receiving and resting upon Christ alone for Salvation , as he is offered to us in the Gospel d . Q. Is Christ offered to us in the Gospel as our Prophet , Priest and King ? A. Yes . Isa. 33. 22. Q And is it not true Faith except we take Christ as a Prophet to be guided , as a King to be ruled , and as a Priest to be saved by him alone ? A. No. Acts 3. 22. Iohn 14 26. and 16. 14 Heb. 7. 21 , &c. Acts 2. 36. 1 Tim. 6. 14 15. Mat. 2. 2. Iohn 1. 49. Zach. 9. 9. Luke 19. 37 , 38. Q. 87. What is Repentance unto life ? A Repentance u●to life is a saving grace whereby a sinner out of a true sense of his sin , and apprehension of the mercy of God in Christ , doth with grief and hatred of his sin , turn from it unto God , with full purpose of , and endeavour after new obedience . Explic. Q. What Repentance is here descri●ed ? A. Repentance unto life . Q. Why is it so called ? A. Because it brings the person in whom it is to Eternal Life e . Q. Why is it called a saving grace ? A. For the same reason , viz. because where Repentance is truly wrought , it brings the person in whom it is unto Salvation f . Q. What is that which is wrought in sinners as a preparation to Repentance ? A. A true sense of sin g . Q. What mean you by that ? A. Such a sight of sin , as deeply affects our hearts with godly sorrow for it . Q. What is the main motive to Repentance ? A. The apprehension of Gods mercy in Christ h . Q. Can there be no true Repentance without conviction , a true sight and discovery of sin ? A. No i . Q. Will it be Despair and not Repentance , except together with the sight of sin , there be an apprehension ( at least of a possibility ) of mercy ? A. Yes . 2 Cor. 7. 10. Mat. 27. 4. 5. Q. In and through whom doth the penitent sinner apprehend Gods mercy ? A. In and through Christ only . Q. Doth true Repentance chiefly consist in turning from sin to God ? A. Yes k . Q. How doth the repenting sinner turn from sin ? A. With an holy indignation l against it , and with that grief and hatred of it , so as never more to return m to it . Q. And how doth he turn to God ? A. With full purpose of , and endeavour after new obedience . Acts 11. 23. 1 Kings 8. 47 , 48. 2 Kings 23. 3. Rom. 6. 4. 2 Cor. 5. 17. Ephes. 4. 23 , 24. Psa. 119. 6 , 20. Q. What do you mean by new obedience ? A. The penitent sinners denying ungodliness and worldly lusts , and his living soberly , righteously and godly in this present world . Q. Is not the confessing sins to God alone , and the forsaking them sufficient without auricular confession ? A. Yes . Prov. 28. 13. Q. When is the confessing our faults one to another necessary ? A. 1. When our offences are such as are not only against God , but also against our Neighbours ; then we must confess our faults to them , desire peace , and make them satisfaction before we can reasonably expect Gods acceptance of our persons and services n . 2. When we are not well able to judge of our selves , to discern our own guilts , and to take the dimensions of our faults aright , labouring under the horrour , agony and disquiet of Conscience ; then it is necessary to go to some discreet and learned Minister , to confess our faults , and to open our griefs to him , that we may receive such spiritual counsel , advice , and comfort , as our Consciences may be relieved ; and that by the Ministry of Gods Word we may receive comfort , and the benefit of Absolution , to the quieting of our Consciences , and avoiding of all scruple of doubtfulness . Q But what do you think of the Auricular Confession of sin according to the Doctrine of the Papists ; who say , that it is necessary for every Christian to search and examine with greatest diligence what his sins have been , and that he is bound upon pain of Damnation to confess all his mortal sins unto a Priest , even his most secret sins in heart and thought , with all the considerable circumstances of them : Is not this a cursed adding to the Word of God , and that in matters necessary to Salvation ? A. Yes . Q And is not this the lading the people with ourdens grievous to be born , which the Priests themselves touch not with one of their fingers ? A. Yes . Q. May not an Hypocrite and a graceless 〈◊〉 thus confess his sins to the Priest ? A. Yes . Q. And can this confession then be so necessary a part of true Repentance , which a man may do that never unfeignedly repented ? A. No. Q 88. What are the outward means whereby Christ communicateth to us the benefits of Redemption ? A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption , are his Ordinances , especially the Word , Sacraments and Prayer ; all which are effectual to the Elect for Salvation . Explic. Q. Are Christs Ordinances the means whereby he communicates to us the benefits of Redemption ? A. Yes . Q. What do you mean by Christs Ordinances ? A. The means and waies of worship , ordained by him . Q. What are his special Ordinances whereby he communicates to us his benefits ? A. The Word , Sacraments and Prayer o . Q. What kind of means are these ? A. The outward and ordinary means . Q. Why are the Ordinances called the outward means ? A. Because together with them , he communicates his benefits by the inward workings of his p Spirit . Q. And why are the Ordinances of Christ called the ordinary means , whereby he communicates his benefits to us ? A. Because he hath not wholly limited and bound up himself to his Ordinances , but can communicate his benefits in an extraordinary way , when , and to whom he pleaseth . Q. But may men reasonably expect Salvation without the diligent use of the outward and ordinary means ? A. No. Rom. 10. 13 , 17. Mat. 3. 7. Acts 2. 38 , 39 , 41. and 16. 30 , — 35. Q. To whom are the outward and ordinary means made effectual for Salvation ? A. To the Elect q . Q. 89. How is the Word made effectual to Salvation ? A. The Spirit of God maketh the Reading , but especially the Preaching of the Word , an effectual means of convincing and converting sinners , and of building them up in holiness and comfort through Faith unto Salvation . Explic. Q. Who is it that makes the Word effectual to Salvation ? A. The Spirit of God r . Q. In what kind of exercise of the Word d●th the Spirit use to make it effectual ? A. In the Reading , but especially in the Preaching of the Word . Q. Will not the Word be effectual without the inward workings of the Spirit ? s A. No. Ephes. 2. 17 , 18 , 22. 1 Pet. 1. 22. Iude vers . 19. 1 Thes. 5. 19 , 20. and 2. 2 , 13. Q. How is the Word effectual to sinners ? A. To convince and convert them ; shewing them their woful and undone estate in themselves without Christ , and turning them from sin unto God t . Q. How is it made effectual to the Saints ? A. To build them u up in holiness and comfort . Q To what doth the Word thus build them up ? A. To Salvation . Q. Through what means ? A. Through Faith , 2 Tim. 3. 15. Q. Will not the Word profit us then , except it be mixed with Faith ? A. No. Heb 4. 2. Q Is the Conviction , Conversion , Sanctification and Consolation of sinners , the work of the Spirit , by the Word , through Faith ? A. Yes . Q 90. How is the W●rd to be read and heard that it may become effectual to Salvation ? A. That the Word may become effectual to Salvation , we must attend thereunto with diligence , preparation and Prayer , receive it with Faith and Love , lay it up in our hearts and practise it in our Lives . Explic. Q What must we do that the Word may become effectual to Salvation ? A. We must attend unto it with diligence . 1 Tim. 4. 13. Acts 16. 14. Q. What is it to attend unto the Word with diligence ? A. To bend the mind , and set the heart and affections wholly to it , or to give that heed to it , that will prepare the heart readily to receive it , and to be delivered into the power of it . Q. Are there not some things to be done before we attend to the Word ? A. Two things are here expressed , 1. Preparation ; and 2. Prayer . Q In Preparation what must be done ? A. 1. We must look well to our heart , affections , and mind that they be fixed , composed and ordered , and we must summon and call all that is within us together to this service , that we may read and hear the Word of God acceptably , with reverence and godly fear . 2. We must follow the Apostle St. Peter's advice , 1 Epist. 2. 1 , 2. Wherefore laying aside all malice , and all guile and hypocrisies , and envies , and all evil speakings . As new born Babes desire the sincere milk of the Word that we may grow thereby . Q. And what else is here expressed to be done before we attend unto the Word ? A. 2. Prayer . Q How must this be performed ? A. We must Pray , 1. That God would open our eyes that we may behold wondrous things out of his Law. 2. That the Word of the Lord may run and be glorified , i. e. that we may receive , obey and honour it with an holy , unblameable answerable life as becometh persons professing godliness . Q. What doth God require of us in our attending to the Word ? A. That we receive it . Q How must the Word be received ? A. It must be received with Faith and Love. Heb. 4 2. 2 Thes. 2. 10. Q What is it to receive the Word with Faith ? A. Soundly to believe the truth and goodness of it , and to accept of both . Q. What is it to receive it with Love ? A. To receive it willingly with all readiness of mind . Acts 17 11. Psal. 119. 14 , 20 , 97 , 103 , 127 , 162. Q. And what doth God require of us after our attention to the Word ? A. He requireth of us two things , 1. That we lay it up in our hearts . 2. That we practise it in our lives . Psalm 119. 11. Luke 2. 51. Luke 8. 15. Iames 1. 22 , — 26. Q. Will it nothing avail us to attend unto the Word , to receive it and lay it up in our hearts , except we practise it in our lives ? A. No. Q. And will the Word be effectual to our Salvati●n if duely attended to , received , laid up in our hearts , and practised in our lives ? A. Yes . Q 91. How do the Sacraments become effectual means of Salvation ? A. The Sacraments become effectual means of Salvation , not from any vertue in them , or in him that doth administer them , but only by the blessing of Christ , and the working of his Spirit in them that by Faith receive them . Explic. Q What other special Ordinances hath God appointed as the means of Salvation , besides the W●rd ? A. The Sacraments and Prayer . Q Whence is it that the Sacraments become effectual means of Salvation ? A. 1. Negatively , not from any vertue in them , or in him that doth administer them x . Q. Do not the Sacraments work upon the Soul by their own nature , or by the work done and the bare receiving of them ? A. No. Q. Doth not the efficacy of the Sacraments depend upon the goodness , or badness of him that doth administer them ? A. No. Q How then do the Sacraments become effectual means of Salvation ? A. 2. Positively , by the blessing of Christ y , and the working z of his Spirit . Q. In whom doth Christs blessing by the working of his Spirit make the Sacraments effectual to Salvation ? A. In them that by Faith receive them , Mark 16. 16. Q. 92. What is a Sacrament ? A. A Sacrament is an holy Ordinance instituted by Christ , wherein by sensible signs , Christ and the benefits of the New Covenant are represented , sealed and applyed to Believers . Explic. Q. What did the Word Sacrament signifie in antient times ? A. It signified an Oath , whereby Souldiers bound themselves to be true to their Captain , and he in like manner bound himself to them . Q. What is it now used to signifie ? A. Now it is used to signifie the seals of the Covenant whereby the Lord doth bind himself in Christ Jesus to be merciful to us ; and we bind our selves to be true unto Christ. Q. Is the Sacrament then an holy Ordinance ? A. Yes . Q. By whom are our Sacraments instituted ? A. By Christ. Mat. 28. 19. 1 Cor. 11. 23 , 24 , 25. Q. What do you mean by being instituted by Christ ? A. Appointed and ordained by him . Q. What are the parts of a Sacrament ? A. The sign , and the thing signified . Q. What are the outward parts of the Sacraments ? A. The sensible signs . Q. Do the signs offer themselves to the Senses ? A. Yes . Q. And offer the things signified to our Faith ? A. Yes . Q. What are the inward parts of the Sacraments ? A. Christ and the benefits of the New Covenant , as the things signified by the outward sensible signs . Q What is the use and proper work of the Sacraments ? A. To represent , seal and apply . Q. But are the Sacraments of the New Testament signs , and seals to all even to unbelievers ? A. Yes . Q How do the Sacrameats seal to all even to unbelievers ? A. 1. As Circumcision was a Seal of the righteousness of Faith [ or of the Covenant ] as well when Ishmael received it , as when Abraham received it a . God is everlastingly true ; and these are really Seals whosoever recelves them . Many persons take the same Physick ; the operation is not the same , the Physick is the same . And if we might call the Tree of Life a Seal , it retains the nature of a sign , though Adam never tasted of it . The Rain-bow is a Covenant , though there be thousands in the world that never knew it was a Covenant . And it is the use and proper work of our Sacraments to commemorate and seal . 2. Sacraments are visible D●ctrines , Ier. 2. 31. O Generation , see ye the word of the Lord. In the Sacraments are written in small Characters , what at large are found in the works of God. And Faith acts upon these Symbols upon a doctrinal notion , as they are teaching Ordinances . They testifie , as a sign Christs Love , as a Seal Gods faithfulness . The Word of God is given us that we may believe , and that we may be strong in Faith : So likewise the Sacraments are given us not only to believe , but for our increase in Faith. And as the word Jesus Christ is evidently set forth crucified before our eyes , so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith , and the way of Salvation . 3. The Sacraments are not only signs and Seals , but Sanctions , and such Laws as we are charged to observe upon pain of Gods wrathful displeasure b . Which will be more manifest by our comparing the S●craments of the Old and New Testament together ; B●ptism and the Lords Supper succeeding in the place of Circumcision and the P●ssover : For , as Baptism and the sprinkling of clean water upon us , is to wash off the filth of the Soul that we might be clean ; so was Circumcision to take away the stony heart out of the flesh , and to give an heart of fl●sh : And as the sprinkling of blood was of old a Law in Israel ; so is the Lords Supper a Sanction of the New Testament to us . And as Moses said . This is the blo●d of the Covenant which the Lord hath made with you c ; here in like manner Christ hath Preached the G●spel doctrine , and now he comes to put a Sanction 〈◊〉 this Sacrament ; This , saith he , is 〈◊〉 blood of the New Testament , which is 〈◊〉 for many , for the remission of sins . There is this only disparity , the sign was 〈◊〉 Blood , now Wine , now Wine because there is to be no more shedding 〈◊〉 blood d , then blood sprinkling because Christ our P●ssover was not sacrificed for us e : So that as to substance , the Sacraments of the Old and N●w Testament differ no more than the Old and New Moon , which are not two , but one and the same . All which considered joyntly may sufficiently clear it to us , that our Sacraments are not only signs and seals , but Sanctions , yea Sanctions of the Covenant of Grace , or of the New Testament . And if he that despised Moses Law , died without mercy , under two or three witnesses , Of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the blood of the Covenant , wherewith he was sanctified , as unholy thing , and hath done despite unto the Spirit of Grace f ? For if the Word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward : How shall we escap● if we negl●ct so great Salvation ? which at the first began to be spoken by the Lord , and was confirmed to us by them that heard g him . Especially when we have Jesus Christ thus evidently set forth , crucified among us , not only to the ear but to the eye , by his Word and Sacraments . Q. But are the Sacraments effectual to Salvation , or savingly applied only by Believers ? A. Yes . Rom. 4. 11 , 12. Q 93. Which are the Sacraments of the New Testament ? A. The Sacraments of the New Testament are Baptism and the Lords Supper . Explic. Q. Were there other Sacraments under the Old Testament , as Circumcision and the Passover ? A. Yes . Gen. 17. 10. Exod. 12. 43 , 47. Q. Do these remain in use now ? A. No. Rom. 10. 4 ▪ Gal. 5 ▪ 2 3 , 4. 1 Cor. 5 ▪ 7 , 8. Q. W●at Sacraments hath Christ appointed under the New Testament , in the room of these ? A. Baptism and the Lords Supper . 1 Cor. 12. 13. Q. Are these two the only Sacraments of the New Testament ? A. Yes . Q. How doth that appear ? A. 1. Because when the number of Sacraments were most necessary ( as under the Law ) there were but two : and therefore ( ours succeeding in the room of them ) there can be no more . 2. Because these two Seals do fully assure us of all Gods Graces ; both of our reg●n●ration , entrance and ingrafting into Christ , and of our growth and continuance in him : and therefore we need no more . Q. But there are five more added by the Papists ▪ as Confirmation , Pennance , extream V●ction . Holy O●ders , and Matrimony ; Are not these properly and truly Sacraments , instituted by our Lord Iesus Christ , and necessary to the Salvation of Mankind ? A. No. Q. Why so ? A. The nature of a Sacrament agreeth not to them . 1. Because they are not all proper to the Church , but common ( as Marriage ) to the Heathen . 2. They are not all instituted by Christ , as perpetual standing Ordinance . 3. They do not consist of an outward sign ( as Penace ) and inward Grace . 4. The Covenant of Grace is not sealed in any of them . Q. But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance ; when every sick man is enjoyned , James 5. 14. to call for the Elders , th●se standing perpetuated Officers , that they may pray over him , anointing him with Oyl in the Name of the Lord ? A. N● . Q ▪ Why so ? A. 1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures , and was indifferently either used or not used by them . In the Gospels many such cures are wrought without it ; and so in the Acts , by taking by the hand , by embracing , Chap. 3. 7. and 20. 10. and by Peter's bare word , Chap. 9. 34. and so again , verse 40. And by Paul's b●re word , Chap. 14. 10. and 16. 18. and by his touching linnen cloaths , Chap. 19. 12. All which different ways of healing the sick do sufficiently evince that the usage of Oyl as a bare ceremony , was not instituted by Christ , or any way commanded to be continued by the Apostles , or their Successors in the Church , even while the gift of healing did continue among them . 2. Because that anointing with Oyl in the Name of the Lord , was never used on any other design than to demonstrate the h miraculousness of the work , which was wrought without any contribution of natural means ; and therefore is not now of any propriety or fitness for use , when the gift of miraculous healing is ceased in the Church . 3. That anointing was designed on purpose for the recovery of the sick , whereas Extream Unction ( if the coine●s of Sacraments have not miscalled it ) must needs be supposed to be used only as a V●and to those that depart out of this world , and then only when it is thought certain that they will die . Q. 94. What is Baptism ? A. Baptism is a Sacrament , wherein the washing with water , in the Name of the Father , and of the Son , and of the Holy Ghost , doth signifie and seal our ingrafting into Christ , and partaking of the benefits of the Covenant of Grace , and our engagement to be the ●ords . Explic. Q. What kind of Ordinance is ●ipism ? A. It is a Sacrament . Q. What is the sacramental Element in Baptism ? A. Water i , ( without mixture . ) Q. What are the sacramental actions ? A. 1. The Ministers blessing and consecrating the Water . 2. The right applying of it to the party to be Baptiz●d , diving , or dipping him into it , or sprinkling him with it . Q. How ought the Minister to bless and consecrate the Water ? A. 1. By opening to them that are present the Doctrine of Baptism , and the right institution and use of it , what outward Mysteries are signified , and sealed up by that outward sign . 2. By acknowledging in the Name of the Congregation Mans natural pollution , that we stand in need of spiritual washing ; by giving thanks to God the Father for giving his Son for a propitiation for our sins , and appointing his blood to be a Fountain to the House of Israel to wash in ; and for ordaining this service to be a Sacrament and Seal of so great a mysterie . 3. By making profession of Faith in Gods promises in that behalf , and praying that they be made good unto the party that is to receive the Seal thereof : For as every thing is sanct●fied by the Word of God and Prayer ; so in especial manner the sacramental water in B●ptism is blessed and consecrated by the Word of Institution and Prayer to God for a blessing upon his own Ordinance . Q Is the action of diving or dipping essential to the Sacrament ? Or is there any ground and warrant for sprinkling , which is mostly used with us in these cold Countries ? A. The action of sprinkling water upon the Face of the B●ptized is very warrantable ; especially upon young Children in cold Countries , to whom diving or dipping might be dangerous . Q What ground hath the Church for this practice ? A. 1. B●cause neither dipping nor sprinkling seem to be essential to Baptism , but washing and applying water to the body * as a cleanser of the filth thereof . Ephes. 5. 26. 2. Because , as in the other Sacrament , a spoonful of Wine is as significant as a whole Gallon ; so here a handful of Water as a whole River . 3. The action of sprinkling bears fit resemblance with the inward grace as well as dipping , and hath Authority in the Scripture of truth . Read 1 Pet. 1. 2. Heb. 12. 24. where is speech of the sprinkling of the blood of Jesus Christ , and the blood of sprinkling speaking better things than that of Abel . 4. It is not unlikely that the Apostles Baptized as well by sprinkling or pouring upon , as by diving or dipping into : Since we read of divers Baptized in Houses , as well as others in Rivers . Q. Whose Office is it to Baptize ? A. None but the lawfully ordained Ministers may Baptize . Mat. 28. 19 , 20. Q. In whose Name are we to be Baptized ? A. In the Name of the Father , and of the Son , and of the Holy Ghost . Q. What do you mean by Baptizing in the Name of the Father , and of the Son , and of the Holy Ghost ? A. In the Authority , and into the Faith , Profession , and Obedience of the Father , and of the Son , and of the Holy Ghost . Q What is signified , sealed , and engaged to , as to be done on Gods part , in Baptism ? A. Our ingrafting into Christ , and partaking of the benefits of the Covenant of Grace . Rom. 6. 3. Act. 2. 38 , 39. Q. What is sealed to , on our part in Baptism ; or what do we engage to ? A. To be the Lords . Rom. 6. 4. Q. Are our ingrafting into Christ , partaking of the benefits of the Covenant of Grace , and our engagement to be the Lords , signified and sealed to in Baptism ? A. Yes . Q. 95. To whom is Baptism is to be administred ? A. Baptism is not to be administred unto any that are out of the visible Church till they profess their Faith in Christ , and obedience to him ; but the Infants of such as are Members of the visible Church as to be Baptized . Explic. Q. To whom is not Baptism 〈◊〉 be administred ? A. It is not to be administred to any that are out of the visible Church . Q ▪ What mean you by the visible Church ? A. The visible Church is a company of people called from all false worships and Religions , confessedly to worship the true God according to his Word k . Q. How long is Baptism to be withheld from them that are out of the visible Church ? A. Till they profess their Faith in Christ , and obedience to him . Act. 8. 36 , 37. Q. Doth Baptism disciple , make disciples or members of the visible Church whereof Christ alone is the Head ? A. Yes l . Q. But how do you prove that the Infants of such as are member of the visible Church may and ought to be Baptized ? A. 1. Because to such Infants appertaineth the Covenant and the thing signified m . 2. Because whole Families were Baptized , and there is pregnant probability , that there were some Infants among them of those House-holds . Acts 16. 14 , 15 , 33. Q. But suppose there ● were no Children in those Families ; how then is it required ●t our hands to Baptize Infants ? A. Those that plead this , plead their own ignorance ; 1. Because in the Jewish Church , this was their custom , when Parents came to be Baptized , Children came be Baptized also , and their whole Family . And secondly , If there were Children in those Families ; as that Jewish custom ( over-ballancing the others groundless supposition ) renders it most probable ; be it known to all such unnatural Parents as reject Infant Baptism , that they harden their hearts against their own flesh . Q Why so ? A. Because Children are parts of Parents ; and by this contempt of Baptism they reject the Counsel of God against themselves , and their Children n . Q ▪ What other reason have you for Infant Baptism ? A. 3. Children were ever admitted to the sign and Seal of this Covenant , which of old was Circumcision ; and Baptism succeeds in the room of Circumcision . Q. How doth that appear ? A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was o . 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision , to teach us that it succeeds i● . Object . But if Baptism ought to be administred to all those to whom Circumcision was administred , because Baptism succeeds Circumcision ; by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb , seeing the Eucharist succeeds the Iewish Passover : But you stay longer before you admit your Children to the Lords Supper , than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb , so soon as they were able to eat flesh , and to ask their Fathers the reason of that legal ceremony ; and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires ; and are able to examine themselves according to the command of the Apostle , 1 Cor. 11. Let a man examine himself ; and so let him eat of that Bread , and drink of that Cup. Q. 96. What is the Lords Supper ? A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment , his Death is shewed forth , and the worthy receivers are not after a corporal and carnal manner , but by Faith made partakers of his Body and Blood , with all his benefits unto their spiritual nourishment and growth in Grace . Explic. Q. What is the other Sacrament of the New Testament called ? A. The Lords Su●p●● . Q. Why so ? A. Because it was instituted at that time after the Paschal Supper was end●d . Q. Are we therefore bound to celebrate it alwaies at the same time ? A. No , because there is no command for it , nor is there the same reason for it now as then ; this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture ; both of them being upon occasion of the Paschal Supper then . Q. Why do you super add the circumstance and limitation of that present time ? A. Because the first Paschal Supper in Egypt was eaten standing ; but afterwards sitting and lying along , leaning one on anothers breasts , in sign of their rest and security , otherwise than they had in Egypt . Q. What are the sacramental Elements in the Lords Supper ? A. Bread and Wine . Q What are the sacramental actions ? A. Breaking the Bread , giving and receiving the Bread and Wine . Q. What is signified by the Bread and Wine ? A. The Body and Blood of Christ. Q. What are the Ministers actions ? A. Breaking the Bread , and giving the Bread and Wine , not withholding the Cup from the people , as the Papists sacrilegiously do . Q. What is signified by the Ministers breaking the Bread ? A. Christs Body being broken for us . Q. Why must the people partake of the Elements of both kinds ? A. Because all that were present at the first Sacrament , given by the Lord Jesus himself , did so . Q How d●th that appear ? A. By the plain express words of Scripture . Mat. 26. 26 , 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve , whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments , and therefore they and their Successors only had the priviled●e to drink of the Cup ? A. 1. By this argument the Bread may be taken away from the people too , and so they would have no right to any part of this Sacrament : And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge ? 2. The practice and writings of the ancient Church in this matter , which is the best way to explicate any such difficulty in Scripture , is a clear Testimony that both the Bread and the Wine belong to all the people , in the Name of the twelve Disciples at that time . Q. What is signified by the giving of the Bread and Wine ? A. Gods giving all Christ to us . Q. What is the peoples action ? A. Receiving ( eating and drinking ) the Bread and Wine . Q. What is signified by the peoples receiving ? A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart , and not together ? A. To shew forth Christs Blood , in the parting of his Blood from his Body . Q. What is the rule of Administration and Participation ? A. All must be done according to Christs appointment . Q. For what end is this Supper cele●rated ? A. Hereby Christs death is shewed ●orth . Q. How many sorts of Receivers are there ? A. Two ; worthy , and unworthy . Q. What do the unworthy Receivers partake of ? A. They pertake of the outward Elements only . Q. What do the worthy Receivers partake of ? A. They partake of Christs Body and Blood p . Q. After what manner do not these worthy Receivers partake of Christs Body and Blood ? A. Not after a corporal and carnal manner ; they partake not of the substance of his fl●sh and blood . Q. Why so ? A. For that is in Heaven q . Q. But do not you affirm with the Pa●ists , that in this Sacrament the Body and Blood , together with the Divinity of Iesus Christ , are truly , really and substantially present ; and that the whole substance of the Bread is converted into his Body , and the whole substance of the Wine into his Blood ? A. N● , should we do it , our Senses , our Reason , and the Word of God would give us the Lye : We perceive by our Senses that the Bread and Wine are the same they were before Consecration : And we are not more certain that there is a God who created us , and a Sun that gives us light ; than we are fully perswaded that the Divinity of Jesus Christ is every where , and his humane nature at the right hand of God , from whence he shall come to Judge the quick and the dead . Q. And why are you afraid to affirm , that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ , when the Scripture is plain and express that Christ took the Bread , and said , [ This is my Body . ] And after the same manner took the Cup , which Protestants , as well as Papists , interpret figuratively for the Wine in the Cup , and said , [ This is my blood of the New Testament , &c. ] as you m●y read in the following Texts , Mat. 26. 26 , &c. Mark 14 22 , &c. 1 Cor. 11. 23 , &c. A. Indeed if the forecited Texts ought to be understood in the literal sense , we need not dread this Popish Doctrine ; But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them , we may well enough be afraid of that Doctrine , which the Papists themselves in the supposed case confess to be gross damnable Idolatry . Q But if we once take this liberty to imp●se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self , we shall have no setled belief , but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture , there being no certain rule to judge of such meanings , as there is of the literal ones : Nor is there any error , how absurd and impious soever , but may on such terms be accorded with the Scripture : Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative , and not in the literal sense ? A. 1. Because the letter is contrary and repugnant to our senses ; which the Scripture it self intimates to be of infallible certainty r . 2. It is absurd and contradictive of right reason . 3. There appears much in the contexts to cross it , nothing at all to countenance it . 4. Because other places collated , expresly thwart and contradict it s . Q. What sense then may or must be put upon the forecited Texts ? A. It will be an Introduction and a very good help to us for the right understanding of the said Texts , to consider those observations taken from the Jewish phrases and customs used in this matter , viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table , was wont to be called the Body of the Passover , or the Body of the Paschal Lamb ; and probably Christ alludes to this phrase , when he saith , This is my Body ; as if he should say , the Paschal Lamb and the Body of it , ( i. e. the representation of that on the Table in the Jewish Feast ) that was the memorial of deliverance out of Egypt , and type of your deliverance out of the state of sin and death , I will now have abrogated ; and do now institute Bread and Wine instead of that Paschal Lamb , that you may hereafter retain and continue to posterity a Memorial and Symbol of me , who am the Lamb of God which taketh away the sin of the world , and am now about to be sacrificed for you . This for the words [ My Body and my Blood : ) But then 2. For the whole phrase , and form of speech , [ This is my Body , this is my Blood. ] It seems to be answerable to ( and substituted instead of ) the Paschal form ( This is the Bread of affliction , which our Fathers eat in Egypt : or , This is the unleavened Bread , &c. or , This is the Passover . ] And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ , than that Bread which the Children of Israel eat in the Land of Canaan was that Identical , that very Bread of affliction which their Fathers eat in the Land of Egypt . Q. Is not this Popish Doctrine ▪ that the Bread of the Eucharist is transubstantiated into the Body , and the Wine into the Blood of Christ , a very ancient Doctrine ? A. It is but four hundred fifty nine years , since it was declared by Pope Innocent the third , in the Council of Lateran . Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation ? A. Yes . Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do , and that is to make his Maker , as the Papists call the Host , and the people to devour their God ? A. Yes . Q Can they justifie this by Gods omnipotency , that God is able to effect it ? A. No , this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by . Q. What reasons and grounds have you for the rejection of this abomination ? A. There are two grounds especially for the rejection of it . 1. The Idolatry and Sacriledge which doth ensue upon it , and that is the Adoration and worship of the Host , a piece of Bread , and the mutilation or maiming of the Sacrament by Bread only , and the propitiatory Sacrifice of Christ himself in the Mass , who was once only offered up to God upon the Cross , all which are the issue of this error . 2. The Monsters of contradiction and absurdity to sense and reason , which follow thereupon . It was begotten by feigned Miracles and fabulous Legends , and is the Mother of Blasphemies and inextricable absurdities , and hath set Faith it self on the R●ck , and surpasseth all the Harlotry that the Adulterate Church of Rome , that Mother of Fornications , ever brought forth . Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome , in this one error of Transubstantiation being comprehensive of all errors ; ( Pap●l Rome being nothing else but the worst corruption of the once most famous Church of Rome , whose Faith was spoken of throughout the world ) you may easily perswade all the friends of the Bride , the Lambs Wife , to abo●inate all the other Fornications of that Whorish Church : And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge , pray produce a few of the many Arguments they have against this Mother Error ? A. 1. Suppose Christ sitting at the Table with his Disciples , and eating th●s Bread , and drinking this Cup first , as the custom at the Paschal Supper was , and as the Papists generally , and the Fathers hold , and we deny not , because the Scripture seems plain for it , Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine ; supposing therefore this , How is it possible or imaginable that he should eat himself ? or how can he sit at Table , and yet be in the mouths of the Apostles ? Was he at the same time in the Apostles mouths or stomachs , while he sate and rose from Table , and discoursed those three Chapters of Iohn 15 , 16 , 17. Or while he sweat that bloody sweat in his Agony in the Garden , &c. A monstrous impossibility ! 2. It 's impossible to make that which was before existent and in being : Can a Father beget a Son that is already begotten ? Can an Architect build an House that is already built ? Can the Body of Christ , which is before the Conversion of the Bread , be made or produced by the turning of Bread into it ? Can he that was conceived by the Holy Ghost , and born of the Virgin Mary , be made by pronouncing of four or five words ? If ever delusions were strong , these are ; For , to make that which is made , and to unmake that which is made , are equally impossible . 3. They say that the substance of Bread and Wine is avoided , and that only the accidents remain ; so that there is length and nothing long , breadth and nothing broad , thickness and nothing thick , whiteness and nothing white , moisture and nothing moist , sweetness and nothing sweet , that is , a long , broad , thick , white , moist , sweet nothing . The Priest pours out nothing but Lines and Colours , when he pours out the Wine , for these accidents of Bread and Wine are not in the Bread , because that is avoided and vanisht , and they are not in the Body of Christ , as themselves say , and yet it is plain this Bread and Wine do nourish the Body , and is the Body nourished by meer accidents ? Can there be plainer contradictions ? 4. Can the same Body at the same time have his just Dimensions , distance of parts , symmetry , proportion , as the Body of Christ hath , and yet not have these , because all parts ? Yea , the whole Body of Christ , say they , is in one and the self same point or crumb of Bread. 5. Can the Body of Christ , which is much greater , be wholly contained in a Wa●er or piece of Bread , in his full Dimensions , and that as many times as there are points , crumbs , drops in the Bread or Wine ? 6. Can the Bread be turned into the very Body of Christ , and yet not any thing of that Bread become any thing of Christ , nor the matter , nor form , nor accidents of Bread be made either the matter , or form , or accidents of Christ ? 7. Can the same thing , as Christs true Body , at the same time be wholly above it self , and wholly below it self , within and without it self ? Can it be moved , and yet be still ? be carried from one place to another , and yet not move ? be brought from Heaven to Earth , and yet not come out of Heaven ? Who then can assure us that when Christ hung upon the Cross , he was not walking somewhere else , Crucified and not Crucified , eaten and not eaten , alive in one and dead in another place ? 8. What dishonour do these men render the Body of Christ obnoxious unto , to be eaten by wicked men , by brute Creatures , by Mice , by other vermine , to be cast into some unclean place ? For so long as the form of Bread remains , so long the Body of Christ is there , though it be in the Mouth or Belly of a Mouse , saith Hales , and the rest of the Schoolmen , who do one where or another acknowledge the most of these monstrous Absurdities , and go about to heal , and solve them . Q. We shall surcease from raking further into the ingrateful sink , whose Name Transubstantiation is but of yesterday in comparison , and which dishonours the Body of Christ , into a Monster , destroyes the nature of a Sacrament , and fills the world with dreadful Contentions and broils : And shall now consider with our selves what may profitably be observed from all this : What therefore may be observed upon the whole matter ? A. We may observe , 1. What grievous impositions the Romanists lay upon the Faith of them that are devoted to her Communion . 2. What contradictions and absurdities the common people do ignorantly and implicitly believe . 3. What strong delusions even to believe lies God gives up learned men unto , that refuse the simplicity of the truth for interests and politick ends ! 4. What a Mercy of God it is to deliver us from that Tyranny , which leaves us no other choice , but to swallow and digest such impossible things , or to be sacrificed in flames , and the Lord forbid the Re-entrance of that Religion among us , * which in all likelihood will cost us our Souls , or our Lives . Q. Since the worthy Receivers are not after a corporal and carnal manner partakers of Christs Body and Blood ; After what manner are they partakers of them ? A. By Faith. Q How understand you that ? A. As truly as the Minister gives them the Bread and Wine , so truly doth God give them the Body and Blood of Christ , that is , the Crucified Saviour , not by local motion , but by real communication , not to their teeth , but to their Souls ; and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in Grace , and all the advantages that flow to them from the death of Christ. Q. 97. What is required to the worthy receiving of the Lords Supper ? A. It is required of them that would worthily partake of the Lords Supper , that they examine themselves of their knowledge to discern the Lords Body , of their Faith to feed upon him , of their Repentance , Love and new Obedience : lest coming unworthily , they eat and drink Judgement to themselves . Explic. Q. How ought Christians to partake of the Lords Supper ? A. They ought to partake worthily ( that is suitably ) with a suitable frame of heart to this Ordinance . Q. What is the great duty of those that would thus partake ? A. It is required that they examine themselves . Q. How many things must they examine themselves about ? A. Five especially , viz. 1. Knowledge . 2. Faith. 3. Love. 4. Repentance . 5. New Obedience . Q. Must every one that cometh to the Lords Supper have Knowledge ? A. Yes . Q Why is Knowledge necessary ? A. To discern the Lords Body t . Q. What other graces must they examine themselves about ? A. Their Faith , Repentance and Love. Q. In their examination , what must they look after ? A. Two things especially ; 1. That they have these Graces . 2. That the said Graces be in readiness for service and exercise , that is , that they so stir up these Graces of the Holy Ghost , as they may be most profitably exerted in this most Sacred solemn Ordinance . Q. Why is Faith necessary ? A. To feed on Christ. Iohn 6. 53. Q. Why is Repentance necessary ? A. Repentance for sin will fit them to receive , and sweeten their receiving the benefits of Christs death to their Souls . Q. Why is Love necessary ? A. Because they who have no Love to God and Christ , and their Brethren , are unfit to receive the pledge of Gods Love to themselves . Q. What else must they examine themselves about ? A. New Obedience , whether they propose and practise it in any good measure . Q. Why is New Obedience necessary ? A. Because Christ only communicates the benefits of his death to them that obey him u . Q. What if any Communicants shall eat this Bread , and drink this Cup of the Lord unworthily ? A. They shall be guilty of the Body and Blood of Christ x . Q. What danger is there in that ? A. All such Communicants eat and drink Judgement to themselves y . Q. 98. What is Prayer ? A. Prayer is an offering up of our desires to God for things agreeable to his Will , in the Name of Christ , with confession of our sins and thankful acknowledgement of his mercies . Explic. Q. What are the parts of Prayer ? A. Confession , Petition , and Thanksgiving . Q. And how many things are there , as the matter of these ? A. Three ; our sins , as the matter of our Confession ; our desires and wants , as the matter of our Petition ; and our Mercies as the matter of our Thanksgiving . Q. What is Confession ? A. A due acknowledgement of our sins with all their several aggravating circumstances z . Q. What is Petition ? A. The offering up of our desires to God. Q. To whom are we to direct our Prayers ? A. To God only a . Q. Why are we to direct our Prayers only to God ? A. 1. Because Prayer is such a specia● part of religious worship , that it is sometimes in holy Writ put for the b whole worship of God , and God is the only object of religious worship c . 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers . 1 Kings 8. 38 , 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars , and that glory which he will not give to any other d . 4. It is Paganism , and gross Idolatry to give so principal a part of divine worship , and to do service to them that by nature are no Gods. Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers , he is All-sufficient and will fulfill all our Petitions e . Q. Are therefore forbidden to Pray to Saints and Angels ? A. We are forbidden to Pray to them , upon pain of Gods high displeasure , and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him , by intruding into those things which they have not seen . Exod. 20. 5. and 34. 14. Col. 2. 18. Q. The Papists please themselves , and condemn Protestants in point of Praying to Saints and Angels , as Intercessors to God , as if there were some special humility in so doing ; Have they any ground for this Doctrine ? A. They search into those things which they know nothing of , and have no other ground for this Doctrine but their own carnal Phantasie . Col. 2. 18. Q. For what must we make our addresses to God in Prayer , or offer up our desires to him ? A. For things agreeable to his Will f . Q. How shall we know what things are agreeable to the Will of God ? A. By the written Word , the Commandments and Promises of it . Q In whose Name must we Pray ? A. In the Name of Christ g . Q. What mean you by that ? A. For Christs sake and worthiness h . Q. Doth not the Romish Divinity say plainly that there are some Saints and Martyrs , who have suffered more than their sins did deserve ; and that their superabundant satisfactions are put into the Treasury of the Church , and distributed by the Popes Indulgences ? A. Yes . Q The Papists with one hand lay hold on the Merits of Christ , but with the other they lay hold on the Merits of Saints , and Martyrs : Can they deny this ? A. They cannot deny it : For before God and his Angels , their Priests , when they sing Mass , Pray unto God , not only through the Merits of J●sus Christ , but also through the Merits of Saints , whose Reliques are under the Altar . Q. Do not their Devotoes [ the more superstitiously devout Papists ] publickly assert that the holy Virgin saves us , and brings us into heavenly glory , not only by her Prayers , but also by her Merits ? A. Yes . Q. Doth not this Opinion of theirs border up●n Blasphemy ? A. Yes . Q. Are there not in Rome it self published certain Indulgences , By the Prayers , and by the Merits of the holy Virgin Mary , of Michael the Archangel , of St. John Baptist , of the holy Apostles , Peter and Paul , and of all the Saints , without any mention at all of Iesus Christ , or his Merits ? A. Yes . Q. And is not this egregious horrid Sacriledge ? A. Yes . Q. Are we therefore to Pray to the Father in the Name of Christ , and in his Name only ? A. Yes . Q. Why so ? A. 1. Because none but Christ were ever called to the honour of an everlasting Priest-hood , to appear in the presence of God for i us : And it would be sinful in us to imagine the Saints or Angels to usurp an Office , and assume to themselves that honour they were never called unto by God , as Christ was . 2. Because he alone is able to save us to the utmost ; and seeing he ever liveth to make Intercession for us ( presenting himself before God , and that one once offered perfect Sacrifice for sin for us ) we should much derogate from the sufficiency of Christs undertakings , to suppose any need of the Intercession of Saint or Angels . Q. And what is the third part of Prayer ? A. Thanksgiving . Q. What is Thanksgiving ? A. The thankful acknowledgement of , and a faithful rendring unto God the praise that is due unto his Name k . Q. 99. What rule hath God given for our direction in Prayer ? A. The whole Word of God is of use to direct us in Prayer ; but the special rule of Direction is that Form of Prayer which Christ taught his Disciples , commonly called the Lords Prayer . Explic. Q. What is generally useful for our direction in Prayer ? A. The whole Word of God. Q. But have we not left us upon Record , some special rule for our direction in Prayer ? A. Yes , the Lords Prayer . Matth. 6. Luke 11. Q. Why is that Form recorded in the Gospels , called the Lords Prayer ? A. Because the Lord Jesus taught it his D●sciples . Luke 11. 1 , 2. Q. Of what use is the Lords Prayer ? A. To direct us in Prayer . Q. Is it only of use to direct us in Prayer ? A. No. Q. Is not the saying the very words of the Lords Prayer commended unto us , if not commanded ? A. Yes , Luke [ Chap. 11. 2. ] hath it , When ye Pray , say , Our Father , &c. Q. What kind of Forms may our Prayers be presented in ? A. Either in set or extemporary unprescribed Forms . Q. Are set Forms of Prayer lawful ? A. Set Forms of Prayer are lawful , both as the word [ Set ] signifies premeditate limited Forms , as opposed to extemporary ; and as it signifies prescribed , and for some occasions and uses commanded . Q. How do you prove it lawful to use a set determinate Form of words , either written or fastened in our memory ? A. It is apparent both by the example of Christ , who in St. Luke bids us , when we pray , say , Our Father , &c. ( Not only pray after this Pattern , as the words in St. Matthew may be interpreted , but use these very words , When you pray , say , Our Father , &c ▪ Luke 11. 2. ) and of Iohn Baptist , who taught his Disciples to pray in some Form , though we know not what it is , Luke 11. 1. As also of the Priests under the Law , by Gods appointment , that used a Set Form of blessing the People , Numb . 6. 24 , &c. And of our Saviour himself , who used a a part ( if not the whole ) of the 22. Psalm upon the Cross , My God , my God , why hast thou forsaken me , &c. And of the Church of the Jews , and Christian Churches through all times , who have had their Liturgies , as waies and Forms of serving God publickly , and as means to preserve the true Religion from all corruptions in Doctrine . And to these Arguments may be aded one more of common observation , that even when the Minister ( or whosoever is the mouth of the rest ) prayeth , though in a Form of his own present extemporary effusion , yet at that time all others present are limited to his conceptions , and pray in as stinted a Form , as if what the Minister prays were read out of a Book , or dictated by his Memory . Q. But how do you prove it lawful to use a Set ( as that signifies a prescribed ) Form of Prayer ? A. It is apparent , 1. By Christs prescribing one , which he would not sure have done , if it had not been lawful to have used it being prescribed ; and so also , 2. By the other examples mentioned , which are most of them prescriptions . 3. By the no Objection against the use of them ; For sure , if it be lawful to use them , it is lawful to prescribe them at some time , and for some uses , ( for that a thing in it self acknowledged , and proved to be lawful , should by being commanded by lawful Authority become unlawful , is very unreasonable , unless lawful Magistrates be the only unlawful things ) and at other times to use other liberty is not forbidden , and so hereby there is not any invasion or Tyranny used upon our Christian liberty . 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers , and so not subject to the tem●rity and impertinences of the sudden effusions ; and the same still in constant use , and so not strange or new to them , but such as in which they may with understanding go along with the Minister , and by the help of their Memory the most ignorant may carry them away for his private use , and generally those that want such helps , are by this means afforded them . And lastly , by the consideration of this one special farther advantage of them , viz. that by means of prescribed Liturgies the Unity of Faith , and Charity is much preserved . Q Well then , supposing these Set Forms to be lawful in themselves , and lawful to be prescribed ; whether may any other be used but such ? A. Yea doubtless : For the Church being obeyed in the observance of the prescribed Liturgy in publick , permits sometimes ( and upon special incidental occasions prescribes ) other Forms in the publick Congregation , so it be done prudently , and piously , and reverently , and to Edification ; and so also in the Family , or in visitation of the sick , if the particular condition of one or other do require it : and in private , in the Closet , it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit ; which that he may do fitly and reverently , it will not be amiss for him to acquaint himself with the several addresses to God , which the Book of Psalms , and other parts of holy Writ , and all other helps of devotion will afford him , either to use as he finds them fit for the present purpose , or by those patterns to direct and prepare himself to do the like . Q 100. What doth the Preface of the Lords Prayer teach us ? A. The Preface of the Lords Prayer , which is [ Our Father which art in Heaven ] teacheth us to draw near to God with holy reverence and confidence , as Children to a Father , able and ready to help us , and that we should pray with and for others . Explic. Q. How many parts are there in the Lords Prayer ? A. Three , the Preface , the Petitions , and the Conclusion . Q. Which is the Preface of the Lords Prayer ? A. Our Father which art in Heaven . Q. How must we draw near to God in Prayer ? A. As Children to a Father . Q. H●w is that ? A. With reverence l , and confidence m . Q. Must we come to God with all holy reverence and confidence , because he is our heavenly Father ? A. Yes . Q. What encouragement have we so to do ? A. Because he is able and ready to help us , as a Father his Children . Q. In what words are his readiness and ability implied ? A. His readiness in these words [ Our Father ] his ability in these [ which art in Heaven . ] Q. Why do you say , Our Father , and not my Father ? A. Because we ought not only to pray by our selves , and for our selves ; but with and for others . Q. Must we pray for all ? A. Yes n , excepting those that have sinned the sin unto death o . Q. Must we pray for our enemies ? A. Yes p . Q. Whom must we pray for especially ? A. For the q Church of God. Q. And whom must we pray for more particularly ? A. For Magistrates and Ministers . 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18 , 19. Q. May we not pray for those who are yet unborn ? A. Yes r . Q. But may we pray for those that are dead and departed out of this life ? A. No. Q. Why so ? A. 1. Because we find not any command or example in the Scripture , that Prayers are to be made for souls departed ; but have the example of David ( that man after Gods own heart ) against it . 2. The souls of the righteous in Heaven stand in no need of our Prayers , and the souls of the wicked in Hell can receive no good by them , or by the pretended sacrifice of the Mass. Q. But where are those souls pretended to be , that are thought , by the Papists , to be profited by their Prayers , and their sacrifice of the Mass ? A. In Purgatory . Q. If then there be no Purgatory , do not the Papists themselves grant it us , that there are no Prayers to be made for the Dead ? A. Yes . Q. What souls do the Papists tell us must go to Purgatory ? A. They tell us that the souls of the impenitent do not go to Purgatory , but to Hell , nor the souls of all Believers , but of some only , viz. of those that did not fully satisfie for their sins in this life . Q. What kind of place do they imagine Purgatory to be ? A. A place of great pain , where the fore-mentioned souls are tormented till they satisfie Gods Justice , and then being purged fully from sin , they are to be received up into Heaven . Q. What difference do they make betwixt Hell and Purgatory ? A. They say in Purgatory , the fore-mentioned souls suffer the vengeance of a temporary fire , but in Hell impenitent Unbelievers suffer the vengeance of eternal fire . Q The Papists profess to believe with us , That the blood of Iesus Christ purgeth and cleanseth us from all our sins : Why then have they invent●d the fire of Purgatory ? If all sins are washed away , and purged by the blood of Christ , what then remains to be purged in this imaginary fire ? A. They mock the world in calling it Purgatory , for ( according to the Romish Doctrine ) it serves not to purge , but to punish souls , and to satisfie Gods Justice ; so that it is not a purging , but a pain and a punishment . Q ▪ But can the sufferings of the fore-mentioned Believers in Purgatory , satisfie Gods offended Iustice , so that by the help of the Prayers of the living ▪ and the sacrifice of the Mass , they shall be delivered thence , and accounted worthy to be received up into Heaven ? A. 'T is impossible that the sufferings of finite and mutable Creatures , which are but of yesterday , should satisfie the offended Justice of the infinite , eternal and unchangeable God : And that their temporary torments , though never so exquisite , should merit for them that far more exceeding and eternal weight of glory , which all shall be partakers of , that are received up into Heaven . Q. How may it be proved that we are delivered from the whole punishment of sin , temporal and Eternal , by the death of Christ : So that we shall not need to fear their fear , who through fear of Purgatory-fire , are all their life-time subject to bondage ; or be affrighted with their big words , who are so hot for this invented fire , as to say , Whosoever believeth not Purgatory shall be tormented in Hell ? A. 1. Punishment is inflicted because of sin , Iob 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. Being freed from sin , we are not liable to Judgement , 2 Sam. 12. 13. Ier. 4. 14. Ezek. 18. 32. 2. It stands not with the Justice of God , being once fully satisfied , to require a second payment at our hand . Gen. 18. 25. Isa. 53. 10 , 11. Mat. 3. 17. 3. Neither will it stand with his glorious Mercy . Luke 1. 77 , 78. 2 Cor. 1. 3. Rom. 9. 23. Ephes. 2. 4 , 5 , 6. 1 Pet. 1. 3. Iude 21. 2 Tim. 1. 18. 4. Nor with the honour of Christ , who is a perfect Redeemer . Tit. 2. 14. Heb. 1. 3. 1 Ioh. 1. 7 , 9. and 2. 1 , 2. 5. Nor with the price of his Blood. 1. Cor. 6. 20. 1 Pet. 1. 18 , 19. Mat. 20. 28. 1 Tim. 2. 6. 6. Nor with our Faith in praying for full pardon of all our debts . Matth. 6. 12. 7. Nor with our peace with God. Rom. 5. 1. 8. Nor yet with right reason , that the guilt of sin should be removed , and yet punishment for sin infl●cted . Q. And is not this new invented doctrine of Purgatory contrary to the intendment and design of the Gospel ? A. Yes , for the design of the Gospel is to comfort Believers against all their sufferings in this life , with the hope of heavenly glory and happiness , to be enjoyed immediately after their death ; see Rom. 15. 4. Io● . 5. 24. 2 Cor. 5. 1 , 2. 1 Thes. 4. 17. Rom. 8. 17. Phil. 1. 23. Rev. 14. 13. Luke 23. 43. and 16. 22 , 23. with Mat. 8. 11 , 12. Heb. 11. 13 , 16. But this new invented Doctrine speaks terrour to all Believers , as being so far from making God full satisfaction for their sins in this life ( as some of them are supposed to do by the Papists ) that they were never able to make God any satisfaction for them . And therefore must we certainly be all doomed alike to go to Purgatory , that place of so great pain , that the most torturing wheels , and the most ardent fires are nothing in comparison of it , if it be true ( which those of that party say ) that it is ten times hotter than our fire , and that it differs from Hell-fire , in respect of duration only . Q. And will not such Doctrine as this be a great scandal , and a Rock of offence to weak Believers , for whom Christ died ? A. Yes . Q. But is it not the duty of every one that nameth the name of Christ , to comfort the feeble-minded , and to support the weak ? A. Yes . Q. And do not they blaspheme that wor●hy n●me , by the which they are called , that break a bruised Reed , and quench the smoaking Flax ? A. Yes . Q. And whoever shall offend one of these little ones which believe in Christ ; were it not better for him that a Millstone were hanged about his neck , and that he were drowned in the depth of the Sea ? A. Yes . Q Now therefore , seeing we know these things before , should we not beware lest we also being led away with the error of the wicked , fall from our own stedfastness ? A. Yes . Q. But that we may not as Children be tossed to and fro , and carried about with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive ; 'T will highly concern us to be much in reading the Scriptures , and to use all possible means to help us to understand the reading , because there are some things in them hard to be understood , which our Adversaries , the learned of them especially , do wrest for their confirmation of the doctrine of Purgatory , as of their other inventions ? Object . 1. The Papists glory much in 1 Cor. 3. 11 , 12 , 13 , 14 , 15. Read it ; Doth this place rightly understood confirm their Doctrine of Purgatory fire ? A. No , for if the design of the Apostle be attended unto in this place , we may with more reason call the unlevened bread eaten in the Land of Promise by the Israelites , the very identical bread of affliction really eaten by their Fathers in Egypt , as it was a sign of it ; than the fire here mentioned by the Apostle , their material Purgatory fire , which is no sign of any such fond invention . Q. What therefore is the true sense and meaning of this place ? A. If the scope of the place be observed , we shall easily see the meaning of the place to be nothing but this , viz. That the Faith of Christ being the Foundation which our Apostle had laid , and indeed the only one which could possibly be laid : That that which was regularly to be built thereon was constant confession of Christ in despire of affl●ctions , which like Gold and Silver , &c. would be refined and purified ▪ not consumed in the 〈◊〉 ; but for any doctrine of worldly wisdom , vers . 18. of prudential complianc●s with the Persecutors , Jews or Gentiles , If any such earthly material were brought in the stead of the formentioned constancy , it should be brought suddenly to the trial ; And proving combustible matter , it will not bear that trial ( such are the Doctrines of denying Christ when persecuted ) and it shall be so far from helping this Gnostick complier to any advantage as the hopes it will , that it shall bring the greatest danger upon him ; and if upon timely Repentance , or by his not having actually denyed Christ ( for all his superstructing of some erroneous doctrines ) he be more mercifully dealt with by Christ , and freed from having his portion with Unbelievers , yet it shall go hard with him , as with one that is involved in a common fire , and hardly escapes out of it . Object . 2. They urge also , 1 Pet. 3. 19. By which also he went and Preached unto the Spirits in Prison ; Do you think when this Scripture is rightly considered it will justifie their Opinion of Purgatory fire ? A. No ▪ 1. Because the Apostle saith that these Spirits that be in Prison , were disobedient in the daies of Noah , vers . 20. And the Papists themselves hold , that disobedient and impenitent persons go to Hell , but the Souls of Believers only to Purgatory ; so that this place is nothing at all for Purgatory . 2. Because Christ is not said to Preach in the Prison to the Spirits , but to the Spirits in Prison : The difference betwixt these two expressions is very great ; He preached to them in the daies of Noah , who were in Prison in the daies of the Apostles : He Preached to them out of Prison , that are now in Prison ; which is nothing to their purpose . Object . 3. Mat. 12. 32. Whosoever speaketh a word against the Son of man , it shall be forgiven him : but whoever speaketh against the Holy Ghost , it shall not be forgiven him , neither in this world , neither in the world to come ; Hence they argue that some sins shall be forgiven in the world to come . A. Not to be forgiven in this world , nor in the world to come , is as much as , shall never be forgiven ; so Matthew explains himself , Mat. 12. 31. And so Mark doth express it , Mark 3. 29. Read the places . O●ject . 4. They urge Mat. 5. 25 , 26. read the place . This Prison , saith Bellarmine , is Purgatory , out of which , after the Debt is paid , the Debtor shall go forth ? A. 1. Some understand the place literally , and if it be so understood , it is altogether impertinent to the matter in hand . 2. If the place be taken in a spiritual sense , by the Prison must necessarily be understood Hell ( and not Purgatory ) whence the Debtor shall never come forth , because no meer man by his suffering can in a finite time satisfie the infinite offended Justice of God. 3. And that which may be an argument to them , they interpret other Scriptures where they meet with the like phrases in the same sense we understand this very place ; see Mat. 1. 25. Gen. 8. 7. Deut. 34. 6. 1 Sam. 15. 35. and 2 Sam. 6. 23. So that in brief , in the literal sense , it is impertinent , and in the spiritual sense it must needs be understood of Hell , whence there is no Redemption . Q. How many sorts of Prayers are there ? A. Three , viz. Closet , Family and Publick . Q What do you mean by Closet-Prayer ? A. Entring into our Closet alone , and praying unto our Father in secret . Q. Why is Closet-Prayer necessary ? A. Because those that pray after the manner of Hypocrites , to be seen of men , have their reward : But if , we pray to the Father in secret , our Father which seeth in secret , shall reward us openly s Q. And must we in our Closet-Prayers pray both for our selves and others ? A. Yes t . Q. When you say you are to pray for others , what do you mean by it ? A. That we ought to pray for all in the Land of the living ( which is the only Land of hope ) yea , though they be the greatest sinners , and such Prisoners as are bound with the bands and setters of their sins ; they are Prisoners of hope , if they have not sinned the sin unto death ; and we ought to pray for them . Q. What do you mean by Family-Prayer ? A. Praying in and with our Families for our selves and others . Q. Why ought we to pray in our Families ? A. Because God will pour out his fury upon the Families that call not on his Name , as having on them the mark and brand of the accursed Heathens , Ier. 10. 25. Q. What mean you by Publick-Prayer ? A. Praying in and with the publick Assemblies for our selves and others . Q. Ought not publick prayer to be preferred above all Family-private-prayer ? A. Yes , because every particular Believer hath special interest and power with God , and doth prevail with him for all desireable blessings ; and a multitude of Believers assembled together in publick , will have a greater interest and power with God in Prayer , than a few met together in a private Family : And therefore publick-prayer ought to be and will be preferred by all that regard their own interest , above any Family-private-prayer whatsoever . Q. Whom doth the Preface of the Lords Prayer teach us to pray unto ? A. To our Father who is in Heaven . Q. And do we by this appellation express our reverence to him , and our Faith in him , that his Goodness , Will , and his Power can grant our requests for our selves and others ? A. Yes . Q. But when mention is made of the Father , do you exclude the Son , or the Holy Ghost from being prayed unto ? A. No. Q How and in what order are we to direct our Prayers to the persons of the blessed Trinity ? And whether may we not single out any one of the Persons , to whom we may direct more immediately such or such a Prayer ? A. The case hath so much difficulty in it , that a short answer must not be exp●cted to so great questions , as are couched in it ; yet we will endeavour to give an answer thereunto , as briefly as we can in these following Conclusions : Some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the Gospel . 1. That in all parts of divine worship , and so in this of Prayer , the Trinity in Unity , and Unity in Trinity is to be worshipped and respected . Or , That we ought so to think of God in Prayer as one in Essence , yet three in Persons : and so as three in Persons , that he is but one in Essence . 2. That we ought so to think in Prayer of some one Person in the Trinity , as thereby to be led to the other two : The Father being in the Son , and the Son in the Father , and the Holy Ghost in them both u . 3. That in order , we are first to direct our Prayers to the blessed Father ; yet not as first , or chief in honour and dignity above the other two , but as first in order of subsisting : according as the Scripture in two places , where the order of the blessed Persons is set down , the Father is first set down in order of witnessing , 1 Ioh. 5. 7. and invocation and worship , Mat. 28. 19. 4. In singling out any one Person in the blessed Trinity , we are to pitch most usually on the Father , as he to whom we direct our Prayers through the mediation of Christ , and by the help of the Holy Ghost : That is the Rule and method prescribed by Christ , to ask the Father in his Name , Ioh. 16. 23. and suitable is and hath been the usual practice of the Saints : And yet in such directings of Prayers most what as to the Father in the general intention of their Spirits , do the Saints mind and eye the other two Persons , and include them as joyntly worshipped ; and therefore in their Prefaces of Prayer they do oftimes mention expresly , that blessed God one in Essence , yet three in Persons , as he to whom they speak ; and in the close they subscribe glory to the blessed Father , Son and Spirit , three Persons yet one God , &c. 5. We may single out the Son of God , the Lord Jesus Christ , as he to whom we occasionally present some special request , either by way of Apostrophe , whilst we are directing our Prayers to the Father , or in way of Ej●culation : as did Stephen , Acts 7. 59. Lord Iesus receive my Spirit . And so in the instance of that short prayer of the Converted Thief , Luke 23. 42. Lord , remember me when thou comest into thy Kingdom ; and so in that short Prayer of Iacob's , The Angel which redeemed me from all evil , bless the Lads , Gen. 48. 16. this Angel was Christ : And in more continued and solemn manner did Abraham pray to that Angel , Gen. 18. To him did Iacob pray again , and make supplication , by the space almost of the whole night , and had power over him , Gen. 32. from Verse 24. to the end , compared with Hos. 12. 3 , 4. And the Reasons hereof are evident , 1. Because Prayer is a divine worship of God as God * ; and therefore due to the Son , and so to the Holy Ghost as well as to the Father . Rom. 10. 13 , 14. 2. We are Baptized into the Name of the Son , and the Holy Ghost , as well as into the Name of the Father : and therefore both the Son and the Holy Ghost may be particularly and personally invocated , and worshipped as well as the Father x . 3. We are to believe in the Son , and so in the Holy Ghost as well as in the Father , and that personally and particularly : and therefore so are to pray to either . That which the Apostle expoundeth of the Gentiles trusting in Christ , Rom. 15. 12. the Prophet expressed of their seeking to him , Isa. 11. 10. So that they are inseparably due to one and the same Christ , upon one and the same ground ; see Rom. 10. 13 , 14. before mentioned . It is supposed that he on whom men call , he must be believed on , or else he cannot be called upon by any ; and when the Apostle in the 13. Verse , mentions the Name of the Lord , as that which is called upon , he in Verse 14. expounds it to be meant of the Lord himself : to call upon the Lords Name , is to call upon himself . 4. The Lord Jesus promiseth that he will do what we ask , Ioh. 16. 23 , 24. and therefore he may be sought to do the same ; and indeed he proveth himself to be equal with the Father by this argument , because Petitions shall not only be granted in his Name , but by him : Neither doth he make account that this is any disparagement to the Father , but a glorifying of him , and therefore when he saith , Iob. 17. 1. Father glorifie thy Son , he immediately adds , that thy Son also may glorifie thee . What is said to prove that in our Prayers we may single out the Son of God , may serve to prove the same may be done to the Holy Ghost . Obj. Against this which hath been said , it may be objected , we are to ask all we do ask in the Name of Christ ; and therefore how can we be said to ask him , or Pray to him ? A. 1. The Lord Jesus Christ is asked or prayed unto in that prayer that is put up to the Father in his Name , Iob. 16 23. Christ speaking of the time after his Resurrection and Ascension , saith , In that day ye shall ask me nothing : or ( which is all one ) Verily , ye shall ask the Father nothing in my Name , but be will give it you . He is glorified as God , in that all is done with God in his Name , and for his Father . For albeit it be sometimes said , For Abraham and David's sake God will do this or that ; yet this is meant in reference to Gods Covenant of Grace with them , and so to Christ properly , in whom that Covenant is ratified , Gal. 3. 17. They called on the Name of the Lord Iesus Christ in every place , 1 Cor. 1. 2. Yet surely they brake not that Rule , Iob. 16. 23. They called on the Father in Christs Name , even in their calling upon God in his Name : and Christ as God is also called upon , in that his Father as God is called upon . 2. In all external worship of God , one Person of the Trinity being Named , the other are understood , and are not to be excluded : the Trinity being undivided in worship . 3. If Christ be considered as the Son of God in Essence with the Father , He is he to whom we come , &c. Coming in Prayer to the Father : If considered as Mediator , God incarnate , God and Man , He is he by whom we come to the Father , Heb. 7. 25. and 1 Tim. 2. 5. As the Son of God , He may be , he must be prayed to , which is God and Man in one Person ; but is not prayed to as Man , but as God. Q. 2. What are those Petitions which you offer up to God the Father , Son and Holy Ghost ? A. They are Six : In the three first we more immediately respect Gods glory ; in the three last our own good . Q. 101. What do we pray for in the first Petition ? A. In the first Petition [ which is , Hallowed by thy Name ] we pray that God would enable us and others , to glorifie him in all that whereby he maketh himself known , and that he would dispose all things to his own glory . Explic. Q. Which is the first Petition ? A. Hallowed be thy Name . Q. What is it to Hallow Gods Name ? A. To glorifie him in all that whereby he makes himself known , viz. His Titles , Attributes , Ordinances , Word and Works ; all which are explained particularly in the third Commandment . Q. Are we to pray that God would enable us and others thus to glorifie him ? A. Yes . Q. And that he would dispose all things , in his all-wise over-ruling providence to his own glory ? A. Yes . Q. And do we pray in this first Petition , that God may be known to be what be is y , and accordingly esteemed z , worshipped a , and praised b in word c and deed d , throughout the world e ? A. Yes . Q. 10● . What do we pray for in the second Petition ? A. In the second Petition [ which is , Thy Kingdom come ] we pray that Satans . Kingdom may be destroyed , that the Kingdom of Grace may be advanced , our selves and others brought into it , and kept in it , and that the Kingdom of Glory may be hastened . Explic. Q Which is the second Petition ? A. Thy Kingdom come . Q. In this Petition , whose Kingdom do we pray against ? A. The Kingdom of Satan f . Q. How manifold is the Kingdom of Satan ? A. Twofold , 1. That within , viz. The rule Satan hath in the hearts of men by Nature g . 2. That without , consisting in an open ad●ncement of false Doctrine , Worship , and Prophaneness h . Q. And are we to pray that the Kingdom of Satan , in both these senses may be destroyed ? A. Yes . Q. Whose Kingdom do we pray for ? A. The Kingdom of God. Q. How manifold is the Kingdom of God ? A. Twofold : The Kingdom of Grace , and the Kingdom of Glory . Q. What are we to pray for in reference to the Kingdome of Grace ? A. That it may be advanced i . Q. How is the Kingdom of Grace advanced ? A. By our selves and others , being brought into it , and kept in it . Q. How manifold is the Kingdom of Grace ? A. Twofold , 1. That within , viz. The rule which God hath in the hearts of his people by his Word , Grace and Spirit . Rom. 6. 17. Ephes. 2. 5 , 6. 2. That without , viz. in an open advancement of the true Religion , and pure worship of God in the Church k . Q. What do we pray for in reference to the Kingdom of Glory . A. That it may be hastened l . Q. What is the Kingdom of Glory ? A. It is that state of bliss and glory in Heaven , wherein the people of God shall dwell with God and Christ hereafter for ever . Q. Can our Prayers hasten this ? A. We cannot hasten it till Gods appointed time be fully come . Q. How then are we said so to do ? A. We are said to hasten it , 1. In our Expectations . 2. In our Preparations . 3. In our Longings . 4. And in our Prayers for it . Q. 103. What do we pray for in the third Petition ? A. In the third Petition [ which is , Thy will be done on Earth as it is in Heaven ] we pray that God by his Grace would make us able and willing to know , obey , and submit to his will in all things , as the Angels do in Heaven . Explic. Q Which is the third Petition ? A. Thy will be done on Earth as it is in Heaven . Q. What is prayed for in this Petition ? A. That God would make us able and willing to know , obey , and to submit to Gods Will m . Q. What is it that must make us able and willing to do all this ? A. The Grace of God enlightening , and assisting us . Q. How ought we to know , obey , and to submit to Gods Will ? A. In all things . Q. What do you mean by Gods Will , which we ought thus to know , obey and submit to ? A. We are to know and obey the Will of Gods precept n , and that which he is pleased to require of us ; and to submit to the Will of Gods providence , or that which he is pleased to do with us , and unto us o . Q. After what manner ought we to do this ? A. As the Angels p do in Heaven . Q. And ought we as chearfully , unanimously , and impartially to execute Gods commands on Earth as the Angels do in Heaven ? A. Yes . Q. 104. What do we pray for in the fourth Petition ? A. In the fourth Petition [ which is , Give us this day our daily bread ] we pray that of Gods free gift , we may receive a competent portion of the good things of this life , and enjoy his blessing with them . Explic. Q. Which is the fourth Petition ? A. Give us this day our daily bread . Q. What do we pray for in this Petition ? A. We pray that we may receive a competent portion of the good things of this life . Prov. 30. 8. Q. What is meant by a competent portion ? A. Such a portion as is sufficient and convenient for us , or suitable to our places and conditions here in this life . Q Are the things in this life then good in themselves ? A. Yes , although not the only , or principal good things . Q. How ought we to pray to receive this portion ? A. Of Gods free gift . Iam. 1. 17. Q. What else do we pray for to enjoy with them ? A. Gods blessing q . Q. Do not those then that trade and work for outward things , without praying to God for them , take a wrong course to get them , and to have them with a blessing in a Covenant way ? A. Yes r . Q. And is it not sufficient that we have these outward things , unless we have Gods blessing with them ? A. No. Q. Why do we say , Give us [ this day ] our daily bread ? A. It is to teach us not to take care for to morrow , and to instruct us that we must pray daily s . Q. And why do we pray for Bread ? A. It is to teach us to moderate our affections to , and desires after earthly things ; and to be content , if we have but necessaries t . Q In what Petition do we pray for temporal things ? A. In this fourth Petition . Q. 105. What do we pray for in the fifth Petition ? A. In the fifth Petition [ which is , And forgive us our Debts as we forgive our Debtors ] we pray that God for Christ's sake would freely pardon all our sins , which we are the rather encouraged to ask , because by his grace we are enabled from the heart to forgive others . Explic. Q. Which is the fifth Petition ? A. Forgive us our Debts , as we forgive our Debtors . Q. What do we pray for in this Petition ? A. We pray that God would pardon all our sins . Psal. 51. 1. Q. How do we pray that God would pardon them ? A. We pray that God would pardon them freely of his Grace , for the sake and merits of Christ. Rom. 3. 24. Q. Why are our sins called Debts ? A. Because they make us Debtors , liable to the wrath , and offended Justice of God. Q. Whence have we encouragement to ask of God the forgiveness of our Debts ? A. Because we that are infinitely short of his Goodness , do yet forgive our debtors . Mat. 6. 14. Q. How are we enabled to forgive others ? A. By the Grace of God only . Q. After what manner must we forgive others ? A. From the heart . Mat. 18. 35. Q. And must we from the heart forgive others their trespasses , as ever we expect that God should forgive us ? A. Yes . Q. 106. What do we pray for in the s●xth Petition ? A. In the sixth Petition [ which is , And lead us not into temptation , but deliver us from evil ] we pray that God would either keep us from being tempted to sin , or support and deliver us when we are tempted . Explic. Q. Which is the sixth Petition ? A. Lead us not into temptation , but deliver us from evil . Q. What is prayed for in this Petition ? A. Divers things ; 1. That God ( if he sees good ) would keep us from being tempted to sin u . Q. How many kinds of temptations be there ? A. Two , 1. Of affliction , which have tendency towards sin , if not sanctified . 2. Of enticement unto sin directly ; we pray to be kept from both ( if God sees good . ) Q. And what do we pray for in reference to both these temptations ? A. If it please God to suffer us to be tempted either way , then that he would support x us under the affliction , and not suffer us to be taken Captives by Satan , and led into temptation , to be triumphed over by him at his Will y . Q. Is there any thing more prayed for ? A. We pray that God in his due time would deliver us , when we are tempted : That the affliction may be removed , when it is a burden too great for us to bear , and that he would lead Captivity captive , and rescue us out of the hands of Satan z . Q. 107. What doth the Conclusion of the Lords Prayer teach us ? A. The Conclusion of the Lords Prayer [ which is , For thine is the Kingdom , the Power , and the Glory for ever , Amen . ] teacheth to take our encouragement in Prayer from God only , and in our Prayers to praise him , ascribing Kingdom , and Power , and Glory to him ; And in testimony of our desire , and assurance to be heard , we say Amen . Explic. Q. What is the Conclusion of the Lords Prayer ? A. For thine is the Kingdom , and the Power , and the Glory for ever , Amen . Q. What doth the Conclusion of the Lords Prayer teach us ? A. It teacheth us to take our encouragement in Prayer from God only a . Q. Is this an encouragement to us in Prayer , that the Kingdom , or Rule , or Soveraignty is Gods , and therefore he may give us what he pleaseth ? A. Yes b . Q And that the Power is Gods , and therefore he can do according to and above all our necessities , let our case be what it will ? A. Yes c . Q. And that the Glory belongs to God , and therefore we are encouraged from the glorious excellencies of his nature to expect , and for the furtherance and promoting of his own honour to desire the fulfilling of our requests ? A. Yes d . Q. What else doth the Conclusion teach us ? A. It teacheth us in our Prayers to Praise him , or to joyn praises to our Prayers , by ascribing Kingdom , Power and Glory to him only . 1 Chron. 29. 11 , 12 , 13. Q. And is Gods Kingdom , Power and Glory then the matter both of Gods praise , and of our encouragement ? A. Yes . Q. Is God praised by us in our ascribing all Kingdom , Power and Glory to him , and in extoling his excellencies and Prerogatives ? A. Yes . 1 Tim. 6. 15 , 16. Q. How long must we thus glorifie , and praise God ? A. For ever e . Q. And why do we say [ Amen ] as the Conclusion of this and of all our Prayers ? A. In testimony of our desire and assurance to be heard . Q Is that then the meaning of our saying , Amen , in the close of our Prayers ; So let it be , and so it shall be , as such phrases imply both earnestness in desiring , and confidence of speeding ? A. Yes f . The Creed . I Believe in God the Father Almighty ▪ maker of Heaven and Earth : And in Iesus Christ his only Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was Crucified , dead and buried , he descended into * Hell , the third day he rose again from the dead , he ascended into Heaven , and sitteth on the right hand of God the Father Almighty , from thence he shall come to judge the quick and the dead : I believe in the Holy Ghost , the holy Catholick Church , the Communion of Saints , the forgiveness of Sins , the Resurrection of the Body , and the Life Everlasting . Amen . The Ten Commandments . Exodus 20. GOD spake all these words , saying , I am the Lord thy God , which have brought thee out of the Land of Egypt , out of the House of Bondage . 1. Thou shalt have no other Gods before me . 2. Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth : Thou shalt not bow down thy self to them , not serve them : For I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the Children , unto the third and fourth Generation of them that hate me : and shewing mercy unto thousands of them that love me and keep my Commandments . 3. Thou shalt not take the Name of the Lord thy God in vain : For the Lord will not hold him guiltless that taketh his Name in vain . 4. Remember the Sabbath day to keep it holy : Six daies shalt thou labour and do all thy work : but the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work , thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant , nor thy Cattle , nor thy Stranger that is within thy Gates : For in six daies the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the Seventh day ; wherefore the Lord blessed the Sabbath day , and hallowed it . 5. Honour thy Father and thy Mother , that thy daies may be long upon the Land which the Lord thy God giveth thee . 6. Thou shalt not Kill . 7. Thou shalt not commit Adultery . 8. Thou shalt not Steal . 9. Thou shalt not bear false witness against thy Neighbour . 10. Thou shalt not covet thy Neighbours House , thou shalt not covet thy Neighbours Wife , nor his Man-Servant , nor his Maid-Servant , nor his Ox , nor his Ass , nor any thing that is thy Neighbours . The Lords Prayer . Matth. 6. OVR Father which art in Heaven , Hallowed be thy Name . Thy Kingdom come . Thy Will be done on Earth as it is in Heaven . Give us this day our daily bread . And forgive us our Debts as we forgive our Debtors . And lead us not into temptation , but deliver us from evil : For thine is the Kingdom , and the Power , and the Glory for ever . Amen . Acts 8. 30. Understandest thou what thou readest ? GOD avouched Israel to be his peculiar people ; In Iudah is God known , his Name is great in Israel . God erected a partition-wall between the Jew and the Gentile ; but Christ took it down , And now in every Nation be that feareth God , and worketh righteousness is accepted with him . And this Ethiopian Eunuch , although of the Line of cursed● Ham , becomes a Believer upon Philip's Preaching to him Jesus . We see how that not many wise men after the flesh , not many mighty , not many noble are called : Yet there are some of the most Noble , and Officers of great honour and trust , whom God is pleased to call over to himself . Of this chosen and royal Priesthood , whom God called out of darkness into his marvellous light , were David , Solomon , Ieh●shaphat . You may read David's conquests , 2 Sam. 8. and 10. Chapters ; Solomon's honour , 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet , for his God gave him rest round about , 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians , Verse 27. The Law is our School-master to bring us unto Christ : Yea even Proselytism it self is here an Introduction to such a blessing . Philip had a Vision , and therein an Angel from Heaven spake unto him , to go towards the South , unto the way that goeth down from Ierusalem to Gaza , which is desart ; where he light on the Ethiopian Eunuch , Vers. 26 , 27. And finding him studious of the way of God , reading the Evangelical Prophet , vers . 28. by prophetick divine efflation , or revelation he is directed to go near to the Chariot , and speak to him , vers . 28. The which he did with the greatest readiness , running to the Chariot , and there hearing him read Esaias the Prophet , said to him in the words of the Text , Vnderstandest thou what thou readest ? Which words we may call the Deacons serious profitable question to the Eunuch with set purpose ( according to the guidance of Gods Spirit ) to be an Interpreter unto him . The division of the words would be more curious than useful . That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures , is here to be supposed , as implied in the godly practice of this Eunuch : the Doctrinal truth to be insisted upon as more express is this , Doct. That we ought not to content our selves with the bare reading of the holy Scriptures , but should labour to understand what we read of them . And here you have , 1. The proof of this Doctrine . 2. Some Rules for the better understanding the holy Scriptures . 3. The Application . 1. This Doctrine is proved — 1. By the practice of the Church of God in all Ages : Read Neh. 8. 8. and this practice was not abrogated by Christ or his Apostles , but ratified and confirmed . Christ expounded to the two Disciples that went to Emaus in all the Scriptures , the things concerning himself . And you find Christ reading the Book of Esaias the Prophet , and expounding that Scripture of himself , as that day fulfilled in their ears by his Preaching to them . You find the Apostle Iames alledges this , why they should not require or force them to be Circumcised , who from Gentiles turned Christians ; for Acts 15. 21. saith he , Moses of old hath in every City them that Preach him , being read in the Synagogues every Sabbath day . As if he had said ▪ Nor need we Jews to fear that this will bring a contempt upon Moses , or our Law ; For the contrary appears by the Christian practice , even where these Proselytes of the Gentiles are , there the Books of Moses , as hath been customary from of old , are still continued among them , to be read aloud in the Synagogue every Saturday , ( to which the Council of Laodic●a did after add the reading of a Chapter in the New Testament ) to signifie their respect to the Mosaical Law , and their not offering it contempt among the Proselytes , though they did not require them to be Circumcised : And Acts 13. 15 , &c. you may read Paul's approbation , continuation , and recommendation of this laudable custom to us by his own practice . And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ , he hath promised his special presence with Ministers unto the end of the world . Now to him that shall Question this in our daies , I shall give him the two Disciples answer to Christ ; art thou only a stranger in Ierusalem , and hast not known the things which have been , and are of ordinary practice with us every Lords day ? 2. By the command of God , Ioh. 5. 39. with Prov ▪ 2. 4 , 5. Till I come give attendance to reading , to Exhortation , to Doctrine , i. e. Betwixt this and the time of my coming to thee , see thou be diligent in performing thy office in the several parts of it , expounding the Scriptures , confirming Believers , and admonishing them of any fault or danger , and instructing the ignorant or unbelievers . Some few Rules for the better understanding , and our more profitable reading the holy Scriptures : And these are either Antecedent , Concomitant , or Subsequent . 1. Antecedent Rules . 1. We must pray and beg of God wisdom to understand the Scriptures . We must pray with David , that God would open our eyes , that we may behold wondrous things out of his Law. We must pray that God would acquaint us with the mysterie of the Gospel ; For if the Gospel be hid , it is hid to those that are lost . 2. We must lay aside all vain conceit of our own wisdom , be humble and hearken to God alone , speaking in the Scriptur●s . God hath so disposed the way to Heaven , that the most ignorant and most humble , not the most illuminate and most proud , shall be most ready to receive and embrace the Gospel . And we must account our own wisdom foolishness , that we may know the holy Scriptures , which are able to make us wise unto Salvation . We must lie low in the fight and sense of our own ignorance , arguing thus with our selves ; Have we lived so long , and read the Scriptures so often , and know so little of them ! Let us thus be wail our ignorance , for the humble God will teach . The rain falls upon the Rock , but rests not there , that it may make the Valleys fruitful : Divine heavenly wisdom will not rest upon a proud heart , but will enrich the lowly with its treasures . We must hearken to God alone , speaking in the Scriptures . Humanum est errare , there is no infallible Judge upon Earth . If any man Preach any other Doctrine unto us , than that we have received from the Canonical Scriptures , let him be accursed . If Pope or Council , or Pope and General Council agreeing together , decree or determine any thing against or besides the holy Scriptures ; Let God be True , and every man a Lyar , in this case we are not to attend to a Thus faith a Father , or a Pope , or Council , &c. but to a Thus saith the Lord. 3. We must go to the Scriptures without prejudice . Non re●erendus est sensus , sed auferendus ; We must not bring but take our sense from the Scriptures ; lest we wrest them to our own destruction . Take care no body plunder you , rob you of all that you have , your principles of Christian knowledge through Philosophy , or by such vain , empty , frothy , pretended knowledge and wisdom which the Gnosticks of old talked so much of , taken out of Pythagoras ; together with the observances of the Mosaical Law , and very distant and contrary to Christian Divinity . 4. We must go to the Scriptures with a mind purified by Faith and Repentance , and in which is the study of Piety . We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life . 5. We must go with reverence and love of the truth . We must go with reverence to the holy Scriptures , because of their Author and matter . We must go to the Scriptures as to the Oracles of God and the Laws of Heaven ; the which we must stand in awe of , and be subject to for Conscience sake . We must go with the love of the truth although it be against flesh and blood , and thwart and contradict self and carnal interest in the world . The want of this love of the truth , is given as the reason of that fatal miscarriage of the Gnosticks , those carnal Christians . 6. We must go to the Scriptures with full purpose of heart to do the Will of God , Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom , Psal. 111. 10. Prov. 1. 7. Quia finis Scripturae non est nuda scientia , sed praxis . 2. Concomitant Rules . 1. Non est recedendum à litera legis absque summa necessitate . When the words of Scripture may , without any incommodity or incongrui●y , be taken properly , and as they sound and lie in the Text , they ought to be so taken : neither are they to be infl●cted to metaphors , or other Tropes , or improper senses , unless when out of the words taken properly some absurd interpretations should from thence be elicited , Aug. Hence it follows that they are the best Interpreters , who most promptly and apertly manifest the native and genuine sense . In which part without boasting it may be said that the Protestants exceed the Papists ▪ and carry away the Palm : Because their Interpreters are wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Occumenius saith in Eph. 5. to evert the propriety of speech , and to turn all things into the uncertain conjectures of Allegories . That what Epiphanius in Nicolaitis said of Origen , we may say of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Allegorice explic●t quicquid potest ; He allegorized whatsoever he could . Indeed it is said that he interpreted literally Matthew 19. 12. and in the same sense became an Eunuch himself : And so the Papists in like manner interpret mostly in the Allegorie , excepting that known place , This is my Body , with a far greater and more dangerous mistake than that of Origen's , of that kind of Eunuchs . But this Head is too general to be laid down without some necessary cautions : Take these few , 1. Augustini Regula tenenda est , lib. 3. de doctrina Christiana , Cap. 5 , 10 , and 11. Cavendum est nè figuratam locutionem ad literam accipiamus : & vice versa , nè locutio propria in figuratum sensum torqueatur . Let 's take heed of taking figures literally , and of wresting the proper sense into figures . 2. It is to be supposed that some places of Scripture are true , both in the Type and Antitype , both in the literal and mystical sense . And , Verba sacrae Scripturae sunt praegnantia , pariunt gemellos & sensum geminum admittunt . The words of S●cred Writ are pregnant with matter , very fruitful , and sometimes bear twins and admit a double sense : And 't is an unerring Rule in Divinity ; Scripture is alwaies to be expounded in the largest sense ; unless there be in or about the Text some particular restriction to limit it ; and thus those words , Let another take his Office , are true both of Doeg and Iudas . 3. It is to be observed , that in Prophecies some particulars agree to the Type , and not to the Truth ; some to the Truth , and not to the Type ; or to the Type in one sense , to the Truth in another . Take this Head because somewhat large in its particular branches . 1. Some particulars agree to the Type and not to the Truth . Psal. 40. 12. 2. Some to the Truth , and not to the Type . Psal. 16. 10. with Acts 2. 29. and 13. 35 , 36 , 37. 3. Or to the Type in one sense , and to the Truth in another . So in those Psalms wherein David is a Type of Christ : As Psal. 2. and 16. and 22. and those in which Solomon ; as psal . 45. and 72. Some things are spoken that must of necessity be understood of them in one Notion ; of Christ in another . Of Pharaoh's Daughter espoused to Solomon ; and the Church to Christ ; the one typified by the other , Psal. 45. the same may be said . Gatak . in Isa. 42. But how may we know when we are to interpret in the literal , and when in the mystical sense ? These three Rules will in some measure direct us . 1. The first is Augustines golden Rule , Si praeceptiva locutio est aut flagitium aut facinus vetans , &c. If it be a precept forbidding any lewdness , or commanding something profitable or beneficial , there is no figure in the words , Take , eat , this do in remembrance of me . This do ye , as oft as ye drink it , in remembrance of me . Indeed , This is my Body , &c. cannot be taken in the literal sense , for the reasons to be mentioned afterwards ; But take , eat , &c. because a preceptive speech , and commanding a necessary profitable duty , and I am afraid a much neglected duty too , we are not to suppose a figure in the words . If there be sins of * Omission , as without controversie there are ; then those who have not communicated in this Ordinance , or not frequently , cannot but be found guilty of a dangerous sinful neglect . Nothing but ignorance and Phanaticism in the most proper and literal sense can turn this divine precept into an Allegory . Some are so fond as to think that this Precept imports no more than feeding upon Christ out of and in contempt of this Sacrament : Such self-conceited Gnosticks cannot rationally expect the Churches welcom , Eat O Friends , drink , yea drink abundantly , O beloved . And if ever such Spiritualists were really fed by Christ , they were no doubt better fed than taught . But if any man seem to be contentious , we have not so learned Christ , neither the Churches of God. 2. When the Text taken properly affords a fit sense , nor doth ought appear in the Context , or other places collated that may cross it , it is not safe running into metaphorical senses . And thus we understand those Buyers and Sellers , whom our Saviour cast out of the T●mple , Mat. 21. 12. in the Letter , and not in the Allegory ; although some Novellists of our times , giving way to their own luxuriant fancies , have turned this , and all the History of the Gospel into a mysterie , or rather a groundless conceit of their own brains . 3. Indeed when the words taken in the Letter are absurd and contradictory to sense and reason , we must of necessity apply our selves to the figurate sense . And surely he is bruitish and hath not the understanding of a man , that will Interpret against all sense and reason . Reason doth not contradict sense , nor Faith reason , but only correct them when they exercise themselves in great matters , and in things too high for them , and beyond their Sphear : And 't is fit that sense should give place to reason , and reason to Faith ; as it did in Abraham's case , who , Rom 4. 18. [ against Hope , or rather beyond Hope ] ( as the words may be better rendred ) i. e. above all causes , arguments and appearances of natural Hope , such as reason and humane understanding could afford or reach to [ believed in Hope ] i. e. in Hope grounded upon the truth and power of God. For although there be in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood , yet there is nothing in it repugnant to right reason . Although in this life and imperfect state , we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through a glass darkly , and do know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in part ; And , Quoad nos , there may not alwaies be ratio rei ( ●creditae ) yet there is alwaies ratio credendi ; Because infinite wisdom cannot be deceived , and infinite goodness will not deceive . And according to the forementioned Rules , we may be satisfied against the Papists literal interpretation of that known place , This is my Body . 1. Because the letter is contrary and repugnant to our senses ; which the Scripture it self intimates to be of infallible certainty . 2. It is absurd and contradictive of right reason . 3. There appears much in the context to cross it , nothing at all to countenance it . 4. Because other places collated , expresly thwart and contradict it . 2. Rule . Let the fuller Scripture make out the shorter . We must compare the shorter place with the larger , i. e. the place that speaks but briefly of a thing , with some other that speaks of it more at large , common observation tells us , that 't is not the right method to read abstracts first ; because though they be fuller of matter , they are fuller likewise of obscurity . And sometimes that of the learned Bacon proves true , That Epitomes are the corruptions and moths of Histories . Epitomes give us the substance of a matter ; but full Narratives must clear it up to us , with all its due circumstances . A compendium gives us the Quintessence ; Vertue , Force and Spirit of a thing ; but the History at large is necessary to the right understanding of it . 3. Let the clearer Scripture clear the obscurer . We must compare the obscurer with the clearer , i. e. if any place occur which is more obscure , but elsewhere propounded to us in words that are more clear ; we must have recourse to it to clucid●te the ●ormer . We must compare Moses with the Prophets : Of all the Prophets Esaias speaks most clearly , who is therefore stiled the Evangelical Prophet , and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New : In the N●w Testament the Book of the Revelations is deemed ( by those Interpreters that are wise unto sobriety , and not above what is written ) to stand in most need of interpretation by the other written Revelations . The Sacred Scriptures are written very much historically ; the Doctrines being interspersed with the History . Some Eyangelists speak more clearly than others ; some most clearly of one part of the History of Christ , some of another ; that all of them collated ( without conspiring together by a contrived design ) might give us the compleat History of Christ. That you may see the usefulness of this Rule , consult Ioh. 16. 16 , 17 , 18. with 28 , 29 verses compared together . 4. Let that Scripture determine the point that intends it . You must compare Scripture with Scripture , and you must compare them aright ; compare the place that speaks , ex casu , occasionally of a matter , with some other , where it is the main design of the place . This Rule is to be attended unto in the Exposition of Parables : For , if we be strict observers of all by-passages in them ; instead of Milk , we shall wring till blood cometh . We must remember that Allegories must not be strained too much , and that similitudes a●swer not in all Lines , but in the chiefest . Read for this purpose Luke 16. 5. Out of the scope and intention of the writer is often collected the sense of his words . And the scope of the writer may be guessed at by the following circumstances , viz. Quorsum , quibus , contra quos , quae , ex cujus personâ ; Why , to whom , against whom or what , of whose p●rson , he writes , which last circumstance clears most passages , relating to the Eunuchs Q●estion . 6. Compare Antecedents and consequents in the place , whose sense is dubious , and it will much conduce to the right understanding of it . Where there is not light enough in the Text , there may be a light shining round about it , in the Context , to enlighten it . 7. Negatives are more extensive than affirmatives . Affirmativa non valent ubique ad semper , negativa ubique ; or thus , Affi●mativa valent semper , negativa ad semper . When God saith , Pray ; it is alwaies true , while in this prob●tionsta●e , that we must pray ; but it is not true that we must pray alwaies , i. ● . do nothing but pray : But when 't is said , Thou shalt , not Kill , &c. This is our duty at all times , there is no time wherein 't is lawful to Kill , commit Adultery , &c. 8. Let an exception straiten and narrow a general Rule . Exceptio firmat Regulam in non exceptis , terminum praescribit in exceptis . An exception confirms the Rule in things not excepted , and bounds it against the rest . 9. Non est distinguendum , ubi Lex non distingui● . We must not distinguish where the Law doth not warrant it . In Christ Iesus neither Circumcision availeth any thing , nor uncircumcision , but a new Creature . If this Rule be attended unto , we shall easily understand how nice the distinctions of Conformity and non-conformity are , and how unavailable either of them will be in attaining Salvation for us without a reformed life . 10. We must carefully distinguish of the Scripture , which speaks of the growth of the Church , from that which speaks of the infancy of it . And thus , as for the Discipline of the Church of England , our English Reformers considered what it was in the purest times of the first good Christ an Emperours , when the Church was in its growth : For the times of Persecution in the infancy of the Church ( before temporal Princes embraced the Christian Faith ) as they were most excellent times for doctrine and manners ; so very unproper and unfit for a Pattern or example of outward Government and Policy . And doubtless , that Government is most excellent , both in the community as Christian , and in the special notion as reformed , that keepeth the middle way between the Pomp of superstitious Tyranny , and the meanness of Phanatick Anarchy : And this can be nothing else , but a w●●l regulated moderate Episcopacy , according to this Rule . 11. That which the Scripture holds forth at all times , must not be prejudiced by what may take in one particular case : although , Necessitas est jus temporis , Necessity be a Law in its time . This is a Rule at all times , Borrow and pay again : This must not be prejudiced by that of the Israelites borrowing of the Egyptians . This must not determine , Ehud destroyed Eglon , therefore thou shalt kill , because 't is not safe arguing from particulars to general duties . 12. Out of the Tradition and Interpretation of the truly Catholick Church , out of the consent of the Fathers ; and of these , either of many or of few of them when eminent for sanctity or learning ; out of the unanimous conspiration of Doctors and Interpreters , the true and literal sense of Holy Writ may be often cleared up unto us . By universal Tradition is meant , Quod ab omnibus , quod ubique , quod semper receptum fuit . What all the Churches of Christ in all places , have ever successively received , that is universal Tradition ; and he is no true Catholick that doth not receive it . Where there is a Catholick consent and harmony to bear witness to any Interpretation , and that sense is universally and solemnly accepted ; as it will seem a wilful errour to d●p●rt from it , and to choose solitary and dangerous by-paths , where the open road is so free and safe ; so what can be expected in such singularity , but many absurdities , and implications , and violences offered to the word and truth ? 13. We must interpret according to the Analogy of Faith. We must hold fast the form of sound words . Examine the Interpretations of the holy Scriptures by those three Forms , the Creed , the ten Commandments , and the Lords Prayer . Mistake not , you are not to examine the Scriptures by any thing else , nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves . But as the Creed contains it self within such terms , we are to hold it fast as a form of sound words . And as by the ten Commandments , we may discern what are the words of God , and what are the Commandment of men ; and by the Lords Prayer , what Petitions we are to put up to God , and what Prayers we are to say Amen to : so by the Creed we may know what doctrines are of God , and what of men : And let what will be pretended , if any man teach otherwise , and consent not to these wholesom words ; he is proud , knowing nothing , he is of a corrupt mind , and r●probate concerning the Faith. I shall conclude this Head in the words of judicious Mr. Calvin , Expertus pridem sum , & quidem saepius , quicunque de verbis pertinacius litigant , fovere occultum virus ; ut magis expediat eos ultro prov●care quàm in eorum gratiam obscurius loqui : A●d the liberty of not using the very words of Scripture on some occasions , hath ever been accounted lawful in the Church of Christ ; and is at some times very necessary for the obviating of growing Heresies . Where all these Helps are either wanting , or do not avail us , as to some particulars and single clauses , not so necessary to be known ; The Hebrew and Greek Idiotisms ( elegancies or proprieties ) may possibly guide us to the true and genuine sense and interpretation . 3. Subsequent Rules . 1. We must pray again . Orationi lectio , lectioni succedat Oratio . We must pray and read , read and pray again . 2. We must medi●a●e upon the Scriptures we have read and understood , and that sometimes will lead us into the true meaning of those which in our course of reading we understand not : For Scripture will give light to Scripture . 3. We must both before and after our reading the holy Scriptures , get the guidance of Gods holy Spirit . Methinks I hear God saying to each of you that are much in reading the ●o●y ●criptures , Vnderstand you what you read ? And you again saying to God , How can we , except thy holy Spirit guide us ! Ask my beloved in our Lord Iesus Christ , and it shall be given , Luk. 11. 9 , 13. Suffer the word of Exhortation ; You that are much in reading the holy Scriptures ; content not your selves with bare reading , but in the use of all attainable means endeavour to understand what you read of them . To perswade hereunto take these two Motives . 1. The bare reading of the holy Scriptures will be unprofitable to you . It will be to you as he that speaketh in an unknown tongue , whom none of you understandeth ; or as he that speaketh into the air , whose speech is unfruitful . Indeed the Scripture is the Water of life , but to you the fountain is sealed . It is as the Garden of the Lord ; But behold Cherubims , and a flaming Sword , which turneth every way , to keep the way of the Tree of Life . You are kept out of this Garden , while you are kept ignorant of the true sense and meaning of the Scripture , which is as the Soul and Life of it . It is a Vision , but the Vision becometh to you as the words of a Book that is Sealed , which men deliver to one that is learned , saying , Read this I pray thee ; and he saith , I cannot , for it is Sealed . By what hath in brief been said , you see that the bare unintelligent reading of the holy Scriptures themselves , is in this like a a Graven Image which we are sure is profitable for nothing . 2. But contrariwise , if you understand what you read , the Scripture of all writings , will be the most profi●able unto you , 2 Tim. 3. 16. 'T is by way of eminency called The Scripture , as the Original first writing , as the hand-writing of God. It is in Genere materiae , sufficient to save our souls . It is as that Tree mentioned , Rev. 22. 2. which bare twelve manner , and yielded her fruit every moneth ; and the leaves of the Tree were for the healing of the Nation● . There is more weight in one Sentence of Scripture than in all Orations , Declamations , Poets , Satyrs , and Philosophick invectives . It was a wise observation of Scaliger , that some passages in Plato are wiser than their Authour , and many excellent conceits are recollected from Homer and Aristotle they never dreamed of : But in the Word of God it is quite contrary , for after all the recollections that have been made by the most acute Sages of the world ; we must say with the Queen of Sheba in another case , the one half hath not been told us . I shall therefore conclude this Exhortation and Discourse in the words of holy and learned Baxter , As you love your Comfort , your Faith , your Hope , your Safety , your Innocency , your Souls , your Christ , your Everlasting Rest ; Love , Reverence , Read , Search , Study , Obey , and stick close to the Scriptures . FINIS . Notes, typically marginal, from the original text Notes for div A64986-e130 2 Cor. 5. 10 Psal. 51. 1 , 5 Mat. 21. 15. Levit. 14. 41 , &c. Gen. 17. Gen. 22 Notes for div A64986-e1350 a Hos. 10. 1. Isa. 5. 2. b Ps. 4. 6 , 7. 1 Joh. 2. 15 , 16. c Prov. 16. 4. Rom. 11. 36. d 1 Cor. 10. 31. e Psa. 73. 24 , 25 , 26. f 1 Joh. 1. 3. g Ps. 50. 23. and 25. 14. h 1 Cor. 13. 12. Luk. 13. 28. i 1 Thes. 4. 11 , 12. 1 Tim. 5. 8. Prov. 30. 8. Ps. 144. 15. Prov. 3. 8. Deu. 12. 19. and 14. 27 , 29. with Mal. 3. 8. k Joh. 11. 4. Ps. 144. 15. l Deut. 30. 19 , 20. Isa. 55. 3. with Joh. 17. 3. m Psal. 119. 16 , 17. Neh. 8. 8. 2 Tim. 4. 2. Act. 11. 19. 2 Pet. 1. 18 , 19. and 1. 1. 25. Mat. 7. 13. Act 13. 44. 1 Joh. 1. 3. n Gal. 6. 16. o Eph. 2. 20. p 2 Tim. 3. 15. q Gen. 3. 15. and 12. 3. and 49. 10. Dan. 9. 24. r 2 Kings 13. 2. with 23 16. Isa. 45. 1. Jer. 25. 12. and 29. 10. with Ezr. 1. s 1 Per. 1. 12. t 1 Cor. 2. 7 , 10. Eph. 3. 4 , 5. Col. 1. 25 , 26. u Deut. 4. 5 , 6 , 7 , 8. a Rom. 15. 18 , 19. 1 Cor. 14. 18 , 22. Acts 2. 42 , 43. and 4. 30 , 33. and 5. 12 , 14. and 6. 7 , 8. and 7. 36 , 37 , 38. and 8. 6 , 12 , 13 , 14 and 13. 11 , 12. and 14. 3. and 15. 12 and 19. 10 , 11. Mark 16. 17 , 18 , 20. with Heb. 2. 3 , 4. b Act. 2. 41. and 4. 4. with Matth. 28. 19 , 20. c Rom. 1. 21. d Heb. 11. 3. Psal. 19. 1 , 7. and 73 2 , 3 , 12 , — 18. and 36. 5 , 6. e Psal. 119. 98. 99 , 100. Act. 24. 14. f Joh. 13. 13. Matth. 23. 9 , 10. g Jam. 4. 12. h Rev. 22. 18 , 19. i Psal. 19. 7. Joh. 5. 39. with 17. 3. 17. 2 Tim. 3. 15 , 16 , 17. Psal. 119. 96 Joh. 20 ▪ 31. k Joh. 4. 39 , 41 , 42. l 2 Tim. 1. 13. m Luke 17. 10. n Acts 20. 27. and 24. 14. o Deut. 12. 32. Rev. 22. 18. p Gal. 1. 9 q Mat. 15. 9. r Ex. 3. 14. Joh. 4. 24. s Luk. 24. 39. t Heb. 1. 13 , 14. Eccl. 12. 7. u Job 11. 7 , 8 , 9. Psal. 139. 7 , — 14. w Ps. 90. 2. x Psa. 102. 27. Mal. 3. 6. Jam. 1. 17. y Job 4. 18 , 19. Heb. 1. 10. Job 8. 9. Psal. 102. 25 , 26. Aug. Enchir . c. 18. z Ps. 147. 5 ▪ Rom. 16. ●7 . a 1 Tim. 6. 15. b Rev. 4. 8 and 15. 4 1 Sam. 2. 2. Job 6. 10. Ps. 71. 22. Prov. 9. 10. c Psa. 7. 9. d Psa. 119. 68. e Exod. 34. 6. f Heb. 6. 18. and 10. 23. with 3. 11. and Zach. 1. 6. g Psal. 8. 5. wi●h Heb. 2. 7. Psal. 86. 8. and 138 1. and 97. 7. h Ex. 22. 28. Psal. 82. 1 , 2 , 6 , 7. Joh. 10. 34 , 35 , 36. i 2 Cor. 4. 4. 1 Sam. 28. 13. k Phi. 3. 19. l Psa. 96. 5. Ex. 12. 12. 2 Chro. 7. 19. and 32. 13. m Deu. 6. 4. 1 Cor. 8. 5 , 6. n Deut. 10. 10. o Psal. 115. 4 , 5 , 6 , 7. Hab. 2. 19. 1 Thes. 2. 9. p Jer. 4. 2. Deu. 32. 40. with Heb. 6. 13. and Rev. 10. 5 , 6. Acts 17. 25 , 28. q Gal. 4. 8. r Rom. 2. 15. Gen. 4. 7 , 13. with Eccl. 9. 7. and Matth. 27. 4 , 5. Acts 5. 41. and 16. 25. with 24 25. Rom. 2. 5 , — 13. s 1 Cor. 14. 24 , 25. with 2 Kings 6. 11 , 12. Rom. 8. 27. Psal. 7. 9. t Rom. 1. 16. with Eph. 1. 19 , 20 , 21. Joh. 10. 37 , 38. u Rom. 1. 20. w Heb. 11. 27. x Heb. 1. 2 , 3. Joh. 14. 8 , 9. and 1. 18. y Mat. 28. 19. 2 Cor. 13. 14. z Heb. 1. 5. a Joh 1. 14 , 18. b J●h . 14. 16 , 17. and 15. 26. c 1 Tim. 2. 5. d Job 9. 33. e 1 Cor. 8. 6. f Rom. 3. 24. Col. 1. 13 , 14. 1 Tim. 2. 5 , 6. g Joh. 3 ▪ 5. 1 Co● . 6. 11. and 12. 11. 2 Thes. 2. 13. h Isa. 44. 6 , 7. i Joh. 13. 3. k Joh. 14. 16 , 17. and 15. 26. Rom. 8. 9. l 1 Cor. 8. 6 , Heb. 1. 2. Joh. 1. 2 , 3. Gen. 1. 2. Job 26. 13. m Gen. 19. 24. Joh. 5. 17 , 23. and 16. 13 , 14 , 15. Matth. 12. 28. n Joh. 14. 16 , 17. and 15. 26. 1 Cor. 12. 11. o 1 Joh. 5. 7. p Joh. 10. 30. Phil. 2. 6. Acts 5. 3 , 4. and Mat. 1. 20. Luk. 1. 32 , 35. with Mark 5. 7. Psal. 18. 13. and 29. 3. x Eph 1. 11. y Eph. 1. 12. z Rev. 4. 11. Dan. 4 ▪ 35 , 37. a Gen. 1. 1. b Heb. 11. 3. c Gen. 1. 1. d Prov. 8. 22 , 23. e Exod. 20 ▪ 11. f Gen. 1. 31. g Rev. 4. 11. Rom. 11. 36. h Gen. 1. 28. i Psal. 67. 4. Dan. 4 ▪ 34 , 35 , 37. k Heb. 11. 3. l Isa. 28. 29. m Psa. 66. 7. Heb. 1. 3. n Ma● . 10. 29 , 30. o Lev. 18 ▪ 5. Eze. 20. 11. Rom. 10. 5. Gal. 3. 12. Mat. 19. 17 p Act. 16. 31. Mark 16. 15 , 16. Rom. 10. 6 , 9. Gal. 3. 6 , 8 , 11. Heb. 10. 38 , 39. q Gen. 1. 27. Eccl. 7. 29. r Gen. 2. 17. s Eccl. 7. 29. t Psal. u 1 Joh. 3. 4. w Rom. 3. 23. x Gen ▪ 3. 6. y Rom. 5. 19. z Rom. 3. 9. a 1 Cor. 15. 22. b Rom. 5. 12. c Rom. 3. 9. d Rom. 3. 2 , 3. Eccl. 7. 29. e Psal. 51. 5. Job 14. 4. f Rom. 5. 6. g Rom. 8. 7. h Gen. 6. 5 ▪ i Acts. 17. 26. k Job 14. 4. Psal. 51. 5. l Jam. 1. 15. m Ephes. 2 ▪ 2 , 3. Mat. 15. 19 , 20. n Cen. 3. 8 , 24. o 2 Cor. 13. 14. p Eph. 2 ▪ 3. q Gal. 3. 10. r Lam. 3. 39. Gen. 47. 9. Job ▪ 5. 7. s Rom ▪ 6. 23 t Mat. 25. 41. Jude ver . 7. Rev. 20. 14 , 15. u Rom. 8. 33. w 2 Thes. 2. 13. x Eph ▪ 1. 5. Rom. 9. 18. y Eph. 1. 4. z Rom. 5. 15. a Jer. 31. 31. b Gen. 2. 17. c Deut. 27. 26. d Rom. 8. 1. e Ps. 34. 19. 1 Cor. 15. 19. Psal. 89. 30 , 31 , 32 , 33. f Rom. 6. 23. g Rev. 20. 6. h 2 Thes. 1. 8 , 9. i Joh. 3. 18. 36. Rev. 20. 14 , 15. k Acts 13. 46. l Joh. 3. 16 m Lam. 3. 33 n Ro. 6. 23. o Joh. 5. 14● p Mal. 3. 16. q Mat. 11. 30. r Joh. 11. 26. s Lam. 3. 39. Mich. 7. 9. Rom. 5. 21. 15. 22. Rom. 8. 1 , 2. 1 Cor. 11. 30 , 32. t 1 Joh. 5. 11 , 12. Joh. 3. 16. Heb. 8. 10. u Joh. 6. 37. w Joh. 3. 16. x 1 Pet. 1. 18 , 19. 1 Tim. 2. 6. Eph. 4. 8. Col. 1. 20. y Joh. 6. 37. z 1 Tim. 2. 5. a Acts 10. 36 b Mat. 1. 21. c Luke 2. 26. Acts 10. 38. d Luk. 4. 18. John 3. 34. Acts 3. 22. e Act. 4. 27. Heb. 5. 4 , — 11. f Heb. 1. 8 , 9. g Joh. 1. 14. Col. 2. 9. Mat. 26 ▪ 63 , 64 h Joh. 1. 18. and 5. 17 , 18 , 23. and 10. 30 i Joh. 1. 14 Gal. 4. 4 k Heb. 10 5 , 6 , 7. and 2. 16 l Mat. 1. 23 Rom. 9. 5 Acts 20. 28 m Joh. 1. 1 with v. 14 1 Joh. 5. 20 n Eph. 4. 10 Joh. 6. 62 o Isa. 9. 6 Rom. 9. 5 p Heb. 7. 3 , 24 q Heb. 2. 14 r Mat. 26. 38 Luk. 23. 46 s Luk. 1. 31 , 35 Heb. 7. 26 t Acts 3. 22 , 23 u Heb. 9. 5 , 6 w Psal. 2 6 x Joh. 1. 18 y Prov. 1. 23 Isa. 59. 21 Joh. 14. 25 , 26 z 1 Cor. 2 12 , 13 , 14 a Acts 13. 26 b Heb. 7. 27 c Heb. 9. 13 , 14 d Heb. 9. 22 e Heb. 2. 17 ▪ f Heb. 7. 25 g Ps. 110. 3 h Isa. 33. 22. k Joh. 1. 49 Mat. 21. 5● l 1 Cor. 15. 25. m 1 Cor. 15. 26 ▪ n Rom. 6. 14 and 8. 37 o 1 Cor. 15. 25 , 55 , 56 , 57 p Luk. 1. 48 , 52 , 53. and 2. 7 q Gal. 4. 4 r Mat. 4. 2 s Joh. 9. 28 Psal. 69. 21 t Joh. 4 6 u Mat. 8. 20 w Psa. 22 6 Mark 9. 12 Isa. 5● . 3. Luke 23. 11 , 35 , 36 Mat. 27. 28 , 32 , 39 , 45 x Mat. 26. 39. and 27. 46 y Mat. 27. 50 z Phil. 2. 7 , 8 G●l . 3. 13 a 1 Cor. 15. 4 b Mat. 14. 40 c 1 Cor. 15. 20 d 1 Cor. 15. 4 e Joh. 20. 25 , 27 f Acts 13. 37 g Rom. 6 9 h 1 Cor. 15 20 , 21. i Luk 24. 51 k Acts 1 ▪ 3 l Heb. 6. 19 , 20 Luk. 16. 22 m Mark 16 19 Eph. 1. 20 , 21 n 1 Kings 2. 19 o Acts 1. 11 2 Thes. 1. 7 and 1. 4. 16 Matth. 25. 31 , 32 p Joh. 12. 48 q Eph. 1. 7 Heb. 9. 1● r Tit. 3. 5 s Psa. 110 ▪ 3 Joh. 6. 37 t Rom. 10. 19 u Eph. 3. 17 w 1 Cor. 6. 17 x 1 Cor. 1. 9 y Mat. 22. 14 Joh. 5. 40 Prov. 1. 24 , 25 z 2 Thes. 2. 13 , 14 a Acts 2. 36 , 37 b Ephes. ● . 1 , 2 , 3 c 2 Cor. 4. 6 d Mat. 9. 12 , 13 Phil. 3. 7 , 8 , 9 e Eze. 36. 26 f Eph. 2. 1 g Joh. 6. 44 , 45 Eph. 1. 19 , 20 h Acts 9. 6 i Rom. 8. 30 k Eph. 1. 5 l Jude 1 1 Cor. 1. 30 m Rom. 8. 33 n Rom. 3. 24 o Eph. 1. 6 , 7 p Rom. 5. 19 q 2 Cor. 5. 21 r Rom. 5. 1 s Rom. 3. 28 t Phil. 3. 9 u Rom. 16. 26 1. How free-grace Justifieth . w Joh. 3. 16 Rom. 3. 24 2. How Christs satisfaction . x Rom. 8. 33 , 34 ▪ y 2 Cor. 5. 21 z Acts 20. 21 a Heb. 7. 26 , 27 b John 9. 24 , 25 Phil. 2. 6 , 7 3 How the Gospel . c Rom. 3. 27 d Joh. 3. 18 4. How Faith. 5. How God. e Rom. 8. 16 , 17 ▪ Eph. 4. 30 f 1 Joh. 3. 1 g Eph. 2. 3 , 19 2 Cor. 6. 18 Rom. 8. 17 h Pi. 121. 7 i Psa. 34. 10 and 84. 11 k Heb. 12. 6 l 1 Joh 5. 14 , 15 m Rom. 8. 17 n Lev. 20. 8 o 1 Cor. 6 11 p Ezek. 36. 25 , 26 q 1 Thes● 5. 23. 1 Tim. 3. 9 Heb. 9. 14 Rom. 6. 19 r Eph. 4. 24 Col. 3. 10 s Rom. 6. 11 t Rom. 6. 11 u Job 17. 9 w Rom. 8. 33 , 34 x 2 Cor. 5. 17 y Rom. 8. 38 , 39 z 1 Joh. 3. 21 a Rom. 8. 16 Luke 10. 20 b Prov. 4. 18 John 15. 5 c Rom. 8. 30 John 6. 37 Ro. 11. 29 John 13. 1 d John 10. 28 , 29 , 30 1 Pet. 1. 5 e Heb 10 23 2 Cor. 1. 20 Nū . 23. 19 Heb. 6. 17 , 18 Isa. 54. 8 , 9 , 10 & 55. 3. 11 f Heb. 7. 24 , 25 Joh. 11. 42 g 1 Joh. 3. 9 1 Pet. 1. 9 and 3. 4 H●b . 6. 16 1 John 5. 4 Tit. 2. 11 1 Pet. 1. 23 , 24 , 25 h 1 Joh. 2. 19 i Heb. 12. 23 2 Cor. 5. 1 , 6 k 1 Joh. 1. 8 * Phil. 1. 23 Luke 23. 42 , 43 l Mat. 22 ▪ 33 1 Cor. 6. 15 m 1 Thes. 4. 14 Isa. 57. 2 1 Thes. 4. 16 Job 19. 25 , 26 , 27 Dan. 12 , 2 n 1 Thes. 4. 16 John 5. 28 , 29 o Mark 12. 24 p Job 19. 26 , 27 q 1 Cor. 5. 43 Phil. 3. 21 r Mat. 10. 32 s Mat. 10. 32 Luke 12. 8 2 Cor. 5. 10 t 1 Joh 3. 2 1 Cor. 13. 12 1 Thes 4. 17 u Deut. 29. 29 Acts 1 6 , 7 Mich. 6. 8 w Acts 1. 7 Mat. 24. 36 x Acts 2. 23 , 36 , 37 , 38 y Rom. 9. 19 z 1 Kings 11. 31 , 35 with 2 Chron. 13. 5 , 6 , 7 , &c. a Acts 15. 10 b Psal. 40. 6 and 51. 16 Isa. 1. 11 , 12 c Ezek. 20 25 Heb. 7. 11 , 19 d Rom. 2. 14 , 15 e Mark 12. 30 , 31 f Deut. 4. 13 Exod. 20. 17. g Rev. 4. 11 Psa. 100. 2 , ● Jer. 10. 7 h Exod 4. 22 , 23 John 8. 34 , 36 Deu. 10. 22 and 11. 1 1 Cor. 6. 20 Luke 1. 74 , 75 i 1 Chron. 28. 9 k Prov. 3. ● l 1 Kings 18. 39 Jer. 10. 10 m Psa. 48. 14 Deu. 26. ●7 Mat. 4. 10 n Joh. 4 24 Isa. 26. 4 Deut. 6. 13 and 10. 12 Psal. 73. 25 Isa. 26. 38 , 9 1 Sam 15. 22 o 1 Cor. 6. 20 Psal. 95. 6 p Ps. 55. 17 and 32. 6 P●al . 50. 14 , 15 23. and 51. 18 , 19 q Psal. 14. 1 Eph. 2. 12 r Gal. 4. 8 s Rom. 1. 21 , 23 t Ps. 81. 8 , 9 , 10 , 11 u Rom. 1. 25 w Rev. 22. 8 , 9 x Col. 3. 5 y Heb. 4. 13 Jer. 23. 24 Psal. 147. 5 z Psal. 44. 20 , 21 Isa. 42. 8 a 1 Tim. 2. 1. Luk. 1. 9 , 10 , 13. Phil. 4. 6. Ephes. 5. 20. Matth. 21. 13. Luk. 2. 37. b Ier. 10. 25. Acts 10. 2. c Matth. 6 6. a Mat. 15. 9 Deut. 12. 32 b Isa. 45. 20 Exod. 32. 4 , 5 Deut. 4. 15 , — 19 with 32. 5 , 17 , 21 c Joh. 118 and 4. 25 1 Cor. 7. 10 d Col. 2. 20 , 21 , 22 , 23 e Eccl. 7. 16 , 17 Mat. 15. 3 , 6 , 7 Col. 2. 20 , 21 , 22 , 23 f Cor. 18. 8 Col. 2. 20 , 21 1 Tim. 4. 4 , 5 Gal. 4. 9 , 10 , 11 P●o. 30. 5 , 6 Mat. 28. 19 , 20 g Joh. 2. 17 & 4. 22 , 23 h He. 10. 25 i Luke 7. 30 Mat. 23. 13 1 Thes. 2. 16 Acts 13. 44 , 45 k Ps. 95. 2 , 3 l Ps. 95. 6 , 7 and 106. 19. — 22 & 45. 10 , 11 m Exod. 34. 14 n Ezek. 18. 14 , 15 , 16 , 17 o Ezek. 18. 24 , 25 Ma● . 23. 31 , — 37 p Deut. 6. 4 q Exod. 3. 13 , 14 r Psa. 83. 18 Exod. 6. 3 s Psal. 68. 4 t Isa. 1. 9 u Isa. 60. 14 w Exod. 3. 6 x Isa. 40. 28 y Job 7. 20 z 1 Tim 6. 15 a Jer. 10. 7 b Rev. 15. 3 c 2 Cor. 1. 3 , 4 Psal. 68 20 Luke 1. 47 d Psal. 65 2 e Jer. 23. 24 Ps. 139. 7 , 8 f 1 Tim. 1. 17 Psal. 90. 2 Isa. 40 ▪ 28 g Mal. 3. 6 Ps. 102. 26 , 27 h Gen 17. 1 1 Tim. 6. 15 i Rom 16. 27 k Mat. 19. 17 Exo. 34. 6 , 7 l Psa. 77. 13 and 49. 2 m Ps. 141 2 n Rom. 10. 15 Mat. 28. 19 Mark 16. 15 , 16 Act. 2. 38. 41 o Rom. 10. 17 Isa. 55. 3 p 1 Cor. 11. 24 , 25 q Heb. 2. 1 , — 5. r Exod. 20. 11. Psal. 19. 1. and 9. 16. 1 Chron. 16. 12. Job 37. 14 , 16. Acts 14. 17. and 17. 28. s Levit. 11. 44. Psal. 93. 5. and 99. 5. and 22. 3. and 103. 1. Exod. 15. 11. t Jer. 5. 22. Psal. 2. 11. and 89. 7. Isa. 59. 19. Heb. 12. 28. t Lev. 19. 12 Prov. 30. 9 Deu. 32. 18 2 Kings 19. 22 , 23 Acts 19. 13 , 16 Mat. 6. 5 , 7 and 23. 14 Isa. 1. 13 , 16 and 53. 1 Psal. 81. 11 Ezek. 33. 31 , 32 , 33 u Lev. 19. 12 w Lev. 18. 21 Jer. 14 ▪ 22 Psal. 31. 6 Deut. 32. 21 1 Kings 16. 26 Jer. 2. 5 , 6 and 8. 19 and 10. 14 , 15 x Mat. 14. 7 , 8 y Jam. 5. 12 Mat. 5. 34 , 35 , 36 and 23. 19 , 20 , 21 , 22 z Lev. 19. 12 Jam. 5. 12 a Jam. 5. 12 Mat. 5. 34 , 35 and 23. 19 , 20 , 21 , 22 b Act. 19. 13 c 1 Sam 14. 24 , 28 , 29 d a●d ver● . 44 45 Mat 26 74 e 1 Sam 17. 43 f Psal. 16. 4 g Isa. 37. 4. 10 , 11 , 12 2 Kings 19. 22 , 23 , 24 h Exod. 22. 28 Jude ver . 8 i 1 Sam. 17. 45 k Ps. 29. 1 , 2 Mal. 1. 6 Psal. 111. 9 Isa. 8. 13 Psal. 2. 11 Exo. 1● . 11 Rev. 15. 4 Psal. 36 1 , ● Mat. 5. 37 l Rom. 13 4. 1 Pet. 2. 13 , 14. m 1 Sam. 3. 13. Heb. 12. 9 , 10. n Deut. 1. 17. 1 Sam 3. 13. o 2 Sam. 13. 39. and 14. 33. 1 Kings 1. 6. Prov. 13. 24. and 19. 18. and 23. 13. p Acts 20 7 1 Cor. 16. 2 Rev. 1. 10. q 1 Cor. 6. 20 r Psal. 92. Title 1 , 2 s Noh . 13. 15 , 22 Jer. 17. 21 , 22 Exo. 16. 25 , to the 28 Isa. 58. 133 14 t Exod. 20. 9 ●ccl . 9. 7 u Isa. 66. 23 Luk. 4. 16 Acts 20. 7 Heb. 10. 24 , 25 with 1 Cor. 16. 1 , 2 Act. 16. 13 , 14 , 15 Cant. 3. 1 , — 5 w Exod. 20. 10 Deut. 6. 6 , — 10 Gen. 18. 19 Col. 3 , 16 Heb. 3. 13 2 Tim. 3. 14 , 15 with 1. 5 x Mat. 12. 11 , 1● Gal 4. 10 , 11 y 1 P●t . 2. 17 z Heb. 9. a 1 Tim. 5. 4. b Luk. 2. 51. Col. 3. 20. Ephes. 6. 1 , 2. c Luk. 14. 26. d Lev. 19. 32. e 1 Sam. 16. 6 , 7 , 11. 12. f Ephes. 6. 5 , &c. Tit. 2. 9 , 10. g Rom. 13. 1 , 5 , 7. 1 Pet. 2. 17. h Luk. 10. 16. Heb. 13. 17. i Ephes. 6. 4 k 1 Tim. 4. 12. l 1 Tim. 3. 5 m Isa. 32. 1 n Pet. 5 2 , 3 Mat. 20. ● 5 , 26 , 27 o 1 Pet. 3. 8 Eph. 4. 32 p Gen. 13. 8 , 9 Phil. 2. 3 Eph. 5. 21 Rom. 12. 10 q Ro. 1. 30 r Lev. 19. 32 s Esther 1. 18 1 Tim. 6. 2 t Jude 8. Luk. 10. 16 w 1 Sam. 25 5 ●12 x Ps. 55. 12 , 13 , 14 , 15 y Esther 5. 9 , — 14 z Mat. 10. 23 a Ro , 13. 4 P●al . 101. 6 , 7 , 8 P●ov . 17 15 N●mb . 35. 31 b Mat. 5. 21 , 22 Eph. 4 26 , 27 c Mat. 5. 22 James 1. 2 d Eph. 4. 31 1 Joh. 3. 15 e Rom. 12. 19 Mat. 5. 39. 2 Sam. 13. 20 — 29. f Isa. 1 15 , 16 , 17 Psal 12. 5 Prov. 14 31 Exod. 1 14 and 22. 25 Neh. 5 7. 11 James 2. 16 Job 29. 13 Luke 10. 30. — 33 g Esth 6. 13 Acts 7. 9 Mat. 27. 18 Jam. 3. 14 Prov. 14. 30 h Jud. 16. v. 1 K ● . 21. 3 , 4 Heb. 13. 5 Mat. 26. 14 , 15 , 16 i 2 Sam. 17. 7 , 14 , 23 Mat. 27. 3 , 4 , 5 k 1 Thes. 4. 4 l Gen. 39. 7 , &c. m Job 31. 1 ● Tim , 2 , 22 n Mal. 2. 16 Job 31. 1 Gen. 39 7 Eph. 5. 4 o Prov. 3● . 27 Gen. 39. 11 , 12 p Prov. 23. 31 , 32 , 33 1 Cor. 9. 27. q Gen. 20. 11 Prov. 5. 20 , 21 r Ps. 119. 37 with 2 Sam. 11. 2 s Psa. 119. 9 t Prov. 2. 16 , — 21 and 7. 25 and 5. 8 u 1 Cor. 7. 9 , 39 w Eccl. 11. 9 x Job 31. 1 Jude v. 8 y Col. 3. 5 z Col. 3. 5 Mat. 5. 28 a Eph. 4. 29 and 5. 4 b Deut. 22 22 , 23. Prov. 6. 32 and 7. 7 , &c. Jer. 5. 7 , 8 Prov. 5. 20 c Ex. 22. 16 Gen. 34. 2 d Deut. 22. 28 , 29 e Deut. 22. 25 f 1 Cor. 5. 1 Lev. 18. 6 g Gen. 4. 23 Lev. 18. 18 Mal. 2. 15 , 16 1 Cor. 6. 16 and 7. 2 Mat. 19 4 , 5 , 6 h Mat ▪ 5 32 i Lev. 18. 22 Rom. 1. 26 , 27 k Lev. 18. 23 l Lev. 18. 19 1 Cor. 7. 5 2 Sam. 11. 11 Heb. 13 4 1 Cor. 7. 31 m Prov. 23. 30 , &c. Gen. 19. 31 , &c. n Ezek. 16. 49 , 50 o Isa. 3. 16 Prov. 7. 10 2 Kin. 9. 30 p Mar. 6. 22 ▪ Ex. 32. 6 , 19 q Prov. 5. 8 and 13. 20 r Eph 5. 3 , 4 Deut 22. 5 1 Thes. 4. 7 Col. 5. 8 ▪ Ezek. 23. 14 , 15 , &c. Ro. 13. 13 1 Pet. 3. 2 s Ro. 12. 17 Phil. 2. 4 t Prov. 10. 4 , 22 Gen. 2. 15 and 4. 2 Eph. 4. 28 1 Cor. 7. 10 Prov. 27. 23 u Exod. 23 , 4 , 5 x Prov. 3. 3 , 27 Eph. 4. 28 Mat. 5. 42 Deut. 15. 7 , &c. Luke 6. 30 , 34 , 35 Neh. 5. 8 Acts 11. 29 , 30 Rom. 12. 8 1 Cor. 16. 2 y Prov. 31. 11 , 12 , 27 and 28. 24 Joh. 12 6 Tit. 2. 10 Phile. v. 11 z Exod. 21. 16 Deut. 24. 7 a Mat. 6. 25 Rev. 18. 13 Mat. 16. 26 b Wis. 6. 6 c Zeph. 3. 3 Ezek. 22. 27 Mic. 3. 2 , 3 Isa. 3. 14 , 15 d 1 Kin. 21 and Ezek. 22. 12 e 1 Kings 21. 7 , &c. Prov. 1. 11 , 13 , 14 f Prov. 29. 24 g Lev. 19. 35 Deu 25. 14 Rom. 13. 8 Mat. 5. 44 , 45 , 46 Prov. 14. 21 Lev. 19. 9 , 10 Deut. 24. 19 Tobit 4. 7 , 8 , 9 Eccl. 4. 1 Luk. 14. 13 m Pr● . 30. 8 and 15 6 n Pi 112. 5 & 37. 25 , 26 Pro. 19 17 Mat. 25. 34 , — 41 1 T●m . 6 18 Heb. 13. 16 Gal. 6. 10 1 Cor. 16. 2 and 1 Tim. 3. 2 o Luk. 14. 33 p Mat. 19. 29 Mar. 10. 29 , 30 q 1 Pet. 3. 16 Phil. 4. 8 Tit. 2. 8 and 3. 2 3 Joh. 12 r Eph. 4 25 Isa. 63. 8 with 43. 4 s Deut. 17. 4 , 6 Prov. 14. 5 , 25 t Col. 3. 9 Psal. 12. 1 , 2 u Joh. 18. 20 , 21 Mat. 7. 6 x Pro. 23. 23 Job 13 7 Rom. 3. 8 y Prov. 19 ▪ 5 and 6. 16 , 17 , 19 1 Kings 21. 10 a Pro 25. 23 Psal. 15. 3 b Iev 19. 16 Prov. 26 22 c Eph. 4. 31 Gal. 4. 29 with Ge ● . 21. 9 d Mat. 7. 1 Acts 24. 4 e Psal. 56. 5 with Ma●k 14. 58 , 59 Joh. 2. 19 , 20 , 21 Mat. 27. 39 , 40 , &c. N●h . 6. 5 , 6 , 7 , 8 f 2 Sam. 12. 14 Rom. 2 23 , 24 g Heb. 13 5 h Phil. 4. 11 i 1 Cor. 13. 4 , 5 Rom. 12. 15 2 Cor. 11. 28 , 29 k 1 Kings 21. 3 , 4 Esther 5. 11 , 12 , 13 1 Cor. 10. 10 with Num. 20. 3 , 4 and 21. 5 l Gal. 5. 26 Psa. 112. 9 , 10 Neh. 2. 10 Prov. 14. 30 Mat. 20. 19 m Col● 3. 5 m Rom. 3. 9 , &c. n Phil. 2. 6 , 7 , 8 o Gen. 6. 5 Mat. ● 28 and 15. 19 p James 3. 6 , &c. Ro. 3. 13 , 14 q Ps. 130. 3 Rom. 3. 12 , 15 , &c. r Rom. 3 9 , 10 , 19 , 23 s Jam. 1. 17 1 Cor. 4. 7 2 Cor. 3. 5 Gen. 20. 6 1 Chron. 29. 14 Ps. 119. 136 t Luk. 17. 10 Rom. 6. 22 u Ma●k 10. 29 , 30 2 Cor. 4. 17 , 18 Heb. 11 ▪ 25 , 26 x Mat. 22. 36 1 Sam. 8. 7 , 8 and 2. 25 y Heb. 10. 26 with 1 Tim. 1. 13 Ps. 19. 12 , 13 z Luke 12. 47 , 48 a Jam. 1. 15 Mat. 21. 28 , &c. Gen. 20. 3 , &c. b 1 Sam. 2. 12 , 13 , 17. with 2 Sam. 6 6 , 7 Prov. 7. 5 , &c. with Gen. 34 1 , &c. 2 Sam. 15● 10 , 11 c 2 Chron. 28. 22. d Isa. 26. 10. Psal. 106. 7. e 1 Kings 21. 9 , 10. 2 Sam. 3. 27. f Dan. 8. 24 , 25. Iudg. 9. 4 , 5. 2 Kings 8. 15. 2 Chron. 13. 6 , 8. with 1 Kings 12. 28. g Hos. 5. 1. Psal. 37. 7 , 8. h 2 Sam. 12. 7 , 8 , 9. Ezek. 8. 11 , 12. Mich. 3. 5. Rom. 2. 23 , 24 , 25. i 2 Sam. 16. 22. and 1. 14 , &c. and 4. 9. &c. 2 Chron. 36. 16. k Gal. 3. 10 l Rom. 6. 23 m Joh. 6. 29 1 Joh. 3. 23 John 3 26 Acts 17. 30 Acts 2 38 Mat. 3. 2 Mark 1. 14 , 15 Act. 16. 30 , 31 and 5. 31 and 20. 21 n Ezek 36. 37 Acts 9. 10 , &c. Ro. 10. 13 , 14 , 15 , 17 Cant. 3. 1 , — 5 1 Cor. 1. 21 Acts 8. 22 Jer. 6. 16 o Joh. 5. 39 Acts 17. 11 , 12 with Prov. 2. 1 , — 6 and 8. 34 p Mat. 16. 16 , 17 q Eph. 2. 8 r Heb. 10. 39 * A blind G●i●e , or a Seducer . Mat. 15. 14 1 John 4. 2 2 Pet. 2. 1 , 2 , 3 2 Thes. 2. 7 , — 13 s 1 Cor. 14. 14 , 15. t Acts 8. 30 , — 36. Neh. 8. 8. Rom. 10. 14 , 17. Acts 28 25 — 29. u Deut. 6. 6 , 7. Ephes. 6. 4. Prov. 22. 6. 1 Sam. 1. 24. Luke 2. 42 , 46. with Exod. 13. 12. x I●sh . 1. 8. Psal. 1. 2. and 119. 79 — 101. and 77. 12. and 143 5. y Mal. 3. 16. Heb. 3. 13 Luke 24. 32. z Mat. 28. 19 , 20. with Acts 19. 1 , 2. 1 Cor. 11. 28 , 29. a Mat. 15. 3 , 6 , 9 Col. 2. 20 , 21 , 22 , 23 1 Cor. 6. 9 with 5. 11 Gal. 5. 19 , 20 , 21 b Rom , 16. 26 c Eph. 3. 17 Rom. 5. 1 John 1. 12 d John 6. 67 , 68 , 69 Heb. 11. 1 , 24 , 25 , 26 John 1. 12 Cant. 8. 5 Isa. 26. 3 , 4 Gal. 2. 16 e Act. 11. 18 f 2 Cor. 7. 10 g Acts 2. 37 h Joel 2. 12 , 19 Exo. 34 6 , 7 Rom. 2. 4 2 Cor. 5. 18 , 19 i M●t. 9. 12 , 13 k Acts 26 18 Jer. 31. 18. 19 l 2 Cor. ● . 11 m Jer. 31. 18 , 19 Ez●k . 36. 31 2 Cor. 7. 11 Job 42. 6 and 11. 14 Isa. 30. 22 Hos. 14. 8 n Mat. 5. 23 , 24 o Act 2 41 , 42 p Pro. 1. 23 Isa 59. 21 Joh. 14 26 Eph. 1. 19 , 20 and Heb. 13 20 , 21 Phi● . 2. 12 , 13 q Rom. 1. 16 and 11. 7 Acts 13. 46 , 48 r Joh 14. 26 and 16. 7 &c. 1 Cor. 3. 10 s Rom. 1. 16 2 Tim. 3. 15 1 Cor. 1. 18 t 1 Cor. 14. 24 , 25 Acts 26. 18 Rom. 7. 9 Psal. 19. 7 u Act. 20. 32 Jude 20 Joh. 17. 17 Rom. 154 x 2 Kings 5. 12 1 Cor. 3. 5. 6 Acts 8. 13 , 20 , 21 , 23 1 Cor. 11. 27 y Mat. 18. 20 and 28. 20 1 Cor. 3. 7 z 1 Cor. 12. 13 a Rom. 4 11 with Gen. 17 Dr. Lightfoot . b Gen. 17. 14 and Num. 9. 13 Mat. 3. 7 Luke 7. 30 Mat. 28. 19 Ma● . 16. 16 Acts 2. 37 , 38 and 16. 30 , 31 , 32 and 1 Cor. 11 24 , 25 Exod. 24. 8 c Exo. 24. 8 wi●h Mat. 26 , 27 , 28 d Heb. 9. 26 Dan. 9. 24. e Heb. 9. 18 , — 26 f Heb. 10. 28 , 29 g Heb. 2. 2 , 3 h Ma● . 6. 13 i Ma● . 3. 11 Acts 8. 3● , 38 * Joh. 13. 10 k Acts 2. 47 ▪ and 4. 3● and 6. 7 Joh. 9. 22 and 12. 42 Phil. 2. 10 , 11 ▪ l Mat. 28. 19 m Acts 2. 39 Mat. 19. 14 ▪ n Ink. 7. 30 o Act. 1. 38 , 39 with Gen. 17. 12 and 21. 3 , 4 and Luk 1. ●9 and 2. 21 p 1 Cor. 10. 16 q Act. 1. 11 and 3. 21 r 1 Joh. 1. ● 1 , 2 , 3 Luke 1 1 , 2 1 Cor. 15. 5 , 6 with 14 Joh. 20 25 , 27 s Rom. 6. 9 , ●10 Mat. 28. 6 Joh. 13. 1 Mat. 26. 11 Luke 24. 39 with Heb. 2 14 , 16 , 17 Joh. 16. 28 Act. 1. 9 , 10 and 3. 21 2 Thes. 1. 7 I● 〈◊〉 in the Council of Lateran , 1215. * Mr. Vines on the Sacrament . t 1 Cor. 11. 28 , 29 u Heb. 5. 9 x 1 Cor. 11. 27 y 1 Cor ▪ 11. 29 z Dan. 9. 4 , &c. 2 Sam. 24. 10 a Psa. 5. 2 , 3 b Gen 4. 26 Acts 9. 14 Jer. 10. 25 Psal. 79. 6 and 116. 13 Gen. 12. 8 c Mat. 4. 10 Rev. 19. 10 and 22. 8 , 9 d Psal. 65. 2 Mat. 4. 10 e 1 Tim. 6. 15 Psal. 145. 18 , 19 and 20. 4 , 5 f 1 J●h . 5. 14 g Joh. 16 23 h Dan. 9 , 17 with A & s 2. 36 Luke 1. 43 and 2. 11 See Cardinal Bellarmine , in his first Book of Indulgences , Chap. 2. See this Indulgence in the book of the Ceremonial of Bishops , page 381. of the Roman Edition , 1606. i Heb. 5. 4 , 5 , 6 , 9 , 10 and 9. 24 , 25 , 26. k Psal. 103. 1 , 2 and 29. 1 , 2 1 Thes. 5. 18 Phil. 4. 6 See H's practical Catechism , p. 239. l Gen. 18. ●7 Psal. 115. 3 Mal. 1. 6 2 Chron. 6. 13 Psal. 95. 6 Dan. 6. 10 Psal 89. 7 and 111. 9 Eccl. 5. 1 , 2 m 1 Joh. 5. 14 Eph. 3. 12 Mat. 7. 7 , — 12 and 21. 22 Joh. 14 , 13 , 14 and 15. 7 and 16. 23 , 24 1 Joh ▪ 3 22 Rom. 8. 15 n 1 Tim. 2. 1 Gen. 17. 18 and 20. 7 1 Kin. 13 ▪ 6 Ezr. 6. 10 o 1 Joh. 5. 16 p Mat. 5. 44 q Eph. 6. 18 Psal. 28. 9 and 122. 6 r Joh. 17. 20 s Mat. 6. 5 , 6 t Mat. 6 5 , 6 with vers 9 u Joh. 14. 9 , 10 , 16 , 17 and 15. 26 Isa. 48. 16 * Acts 5. 4 x Joh. 14. 1 y Rom. 11. 36. 1 Tim. 1. 17. z Psal. 89. 6. a Psal. 97. 7 , 9. b Psal. 113. c Psal. 63. 4 , 5. d 1 Cor. 10. 31. Matth. 5. 16. 2 Thes. 1. 11 , 12. e Psal. 86. 9. f Rev. 10 , 11 g Eph. 2. 2 , 3 h Rev. 20. 7 , 8 i Psa. 51. 18 3 Thes. 3. 1 Mat. 24. 14 Rom. 6. 12 , 13 , 14 Joh. 17. 9 , 11 1 Cor. 15. 25 k Rev. 20. 2 l Rev. 22. 20 m Psa. 119 , 33 , 34 , 35 , 36 Deu. 29. 29 1 Sam. 3. 18 Psal. 39. 9 Job 1. 21 , 22 Acts 21. 14 n Mit. 7. 21 Act. 9. 6 M●c . 6. 8 o Ro. 1. 10 1 Pet. 3. 17 p Psal 103. 20 , 21. q 1 Tim. 4. 4. Psal. 3● . 16 Prov. 15. 6 r Prov. 10. 4 w●●h 22 Psa. 127. 22 s Luk. 11. 3. Mat. 6. 34. t Mat. 6. 31 , 32. Heb. 13. 5 Ephes. 4 32 u Luk 22. 32 , 33 , 34 2 Sam. 24. 1 with 1 Chron. 21. 1 x Ps. 55. 22 2 Cor. 12. 8 , 9 y Luk. 22. 31 , 32 1 Pet. 5. 8 , 9 , 10 Mark 14. 38 z 1 Cor. 10. 13 Ephes. 4. 8 a Dan. 9. 18 19 ▪ b Dan. 4. 32 , 34 , 35 c Gen. 17. 1 d Dan. 4. 36 , 37 e 1 Tim. 1. 17 and 2. 4 , 18 f Psal. 20. 5 Isa. 26. 9 2 Cor. 1. 20 Mat. 21 22 Eph. 3. 20 , 21 Notes for div A64986-e56160 * That is , Continued in the state of the dead , and under the power of Death till the third day . Notes for div A64986-e56430 Deut. 26. 18 Psal. 76. 1 Acts 10. 35 Gen. 9 , and 10 1 Cor. 1. 26 Gal. 3. 24 Luk. 24. 27 Luk. 4. 16 , to the 22. Mat. ●8 . 19 , ●0 Jam. 1. 5 Psa. 119. 18 2 Cor. 4. 7 Mat. 11. 25 2 Cor. 3. ● G●l . 1. 9 Col. 2. 8 Mark 1. 15 2 Tim. 3. 8 Jam. 1. 21 Isa. 55 1 , 2 , 3 1 Thes ▪ 2 13 ▪ 2 Thes. 2 ●0 Nunquam ad mataphoras ●fugi●ndum est sine necessitate . B● Psal. 109 8 and Acts 1 20. 1 Cor. 11. 24 , 25 * Plura sunt peccata privativa quam positiva . 1 Pet. 3. 16 Jer. 44 14 , 27 , 28 Mat. 19. 6 with 9. Gal. 6. 15 Rom. 12. 6 2 Tim. 1. 13 Aug. 1 Cor. 14. 2 , 9 , 14 Gen. 3. 24 Isa. 44. 10 Psal. 19. and 119. 
A39662	----	An exposition of the assemblies catechism with practical inferences from each question as it was carried on in the Lords Days exercises in Dartmouth, in the first year of liberty, 1688 / by John Flavell. Flavel, John, 1630?-1691. 1692 Approx. 530 KB of XML-encoded text transcribed from 113 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39662 Wing F1160 ESTC R25088 08751649 ocm 08751649 41733 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39662) Transcribed from: (Early English Books Online ; image set 41733) Images scanned from microfilm: (Early English books, 1641-1700 ; 1259:40) An exposition of the assemblies catechism with practical inferences from each question as it was carried on in the Lords Days exercises in Dartmouth, in the first year of liberty, 1688 / by John Flavell. Flavel, John, 1630?-1691. Mather, Increase, 1639-1723. Westminster Assembly (1643-1652). Shorter catechism. [6], 224 p. Printed for Tho. Cockerill, London : 1692. Caption title: An exposition of the Assemblies Shorter catechism. "To the reader" signed: Increase Mather. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Westminster Assembly (1643-1615). -- Shorter catechism. Presbyterianism -- Catechisms. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion AN EXPOSITION OF THE Assemblies Catechism , WITH PRACTICAL INFERENCES From each QUESTION : As it was carried on in the Lords Days Exercises in DARTMOUTH , In the First Year of Liberty , 1688. By IOHN FLAVELL , Preacher of the Gospel in DARTMOUTH . 2 Tim. 1.13 . Hold fast the form of sound words which thou hast heard of me , in faith and love which is in Christ Iesus . LONDON : Printed for Tho. Cockerill , at the Three Legs in the Poultry over against Stocks-Market , 1692. And because the Answers therein are some of them pretty large , and Treat of the most profound Mysteries of our Religion ; therefore several Persons have bestowed their good and laudable Pains , some in descanting more largely , and proving by Scriptural Reasons the Particulars : and one has shewn the harmony thereof with the Articles and Homilies of the Church of England ( designed , I suppose , to remove the prejudice which some have taken against it ) . Others have parted the Questions and Answers into several little ones , under each , to make them more intelligible to younger ones , and more easy to be remembred . Among whom , Worthy , Orthodox , and Excellent Mr. Iohn Flavell may be ranked , who among other of his many and most profitable Labours , applied himself to the chewing of this Bread of Life , or crumbling it into smaller pieces , for the Cenveniency of Children and ( indeed ) of all ; wherein ( as in all his other Works ) he hath shewn himself a Workman that needs not to be ashamed . There needs no other recommendations to this Posthumus Piece , but the worthy Author's Name ; he was removed before he had compleatly finished it ; he had prepared his Questions and Answers upon the second Petition of the Lord's Prayer ; but lived not to propose them in the publick Congregation . God then translated him into his Kingdom of Glory above , while he was so industriously endeavouring to promote the Kingdom of Grace below . The other five remaining Questions and Answers ( to compleat the Work ) were done by a ruder hand ; as may easily be discerned by any observant Reader , who will find himself transfer'd from a plain , clear , and delightful Stile , method , and manner , into more rough , disorderly , and unpleasant ones ; for who , indeed , could equal this Divine Labourer ? Not the Compleater : who would account himself to have made very great Attainments in Divinity and Usefulness , if he were left but a few furlongs behind him . Let the Reader use and peruse this Piece , and he will see cause to bless God for the Author . VALE . TO THE READER . THE Divine Providence having unexpectedly cast my Lot for a few Days in Dartmouth , where that blessed man of God Mr. John Flavell did for many years honour Christ , and was honoured by him ; I have been favoured with a sight of that most judicious Explication of the Assemblies Catechism , which is emitted herewith . Being desired to testify my Respect to the worthy Author , by Prefacing this Excellent Labour of his with a few Lines ; I can truly say ( as sometimes Beza of Calvin ) Now Mr. Flavell is dead , Life will be less sweet , and Death less bitter to me . My heart bleeds to look on this desolate Place , and not to see him , that whilst living , was the glory of it . But neither the Author , nor his Writings stand in need of the commendation of others , much less of mine . His Works already published have made his Name precious in both Englands , and it will be so as long as the Earth shall endure . There are some considerations which may cause the Reader to expect ( and he will not find himself disappointed therein ) that which is extraordinary in this little Manuel : for the Author's Heart was very much engaged in doing this Service for Christ , in thus feeding his Lambs . And he did himself design the Publication of what is here committed to the Press ; and was very desirous ( with an holy submission to the Will of God ) to have perfected this Work before his Decease ; but had strange intimations that he should finish his Course , before that could be done . When he did viva voce deliver his Meditations , there were many Enlargements , and lively Passages which are not here inserted : nevertheless here is as much as he thought needful for publick view , not being willing that his Book should be Voluminous . In his last Catechetical Exercise concerning Hallowing the Name of God , he was exceedingly enlarged ; but he must himself go into the Kingdom of Glory , when he intended to have discoursed on that Petition , Thy Kingdom come . He also began some Meditations on the Joys of Heaven : But before he had an opportunity to express what had been in his Heart , the Lord Iesus said unto him , Enter thou into the Joy of thy Lord. And thus doth it happen many times to the eminent and holy Servants of God. Another Consideration , recommending what comes herewith , is , that it was amongst Mr. Flavell's last Works . The ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Last Sayings of wise and great Men have been esteemed Oraculous ; and the Scripture puts an Emphasis on the last Words of David , the sweet singer of Israel , 2 Sam. 23.1 . Not that those were the last words that ever David spake , only they were written not long before his Death , when he was come near Heaven . So was what is now put into the Reader 's Hand , written by Mr. Flavell not long before his translation to the World of Souls , where the Spirits of Iust men are made perfect . There was a more than ordinary presence of God with him to his last ; and in his last Days , not the last Sermon that he preached ( which was June 21. 1691. ) He did more than once surprize his Hearers with an Intimation that , that might be the last time he should speak to them in the Name of the Lord. And was not then the Secret of the Lord with him ? Dartmouth will know , and Devonshire will know , that there has been a Prophet among them . And now my Soul bleeds to Look on the dear Flock of God , which are as Sheep without a Shepherd . The Lord Iesus , the great Shepherd of the Sheep , bave compassion on them , and give them a Shepherd like to his blessed Servant Flavell , who did for many years feed them with Knowledge , and with Understanding . Dartmouth , March the 21th 1691 / 2. Increase Mather . AN EXPOSITION OF THE Assemblies Shorter Catechism . 1 Question . Of Man's Chief End. WHat is the Chief End of Man ? A. Man's Chief End is to glorify God , and to enjoy him for ever . Q. 1. Seeing a Chief supposeth an inferior End ; What is that inferior End for which man was made ? A. It was prudently , soberly , and mercifully , to govern , use , and dispose of other Creatures in the Earth , Sea , and Air , over which God gave man the Dominion ; Gen. 1.26 . And God said , Let us make man in our Image , after our likeness : and let them have domonion over the Fish of the Sea , and over the Fowl of the Air , and over the Cattel , and over all the Earth , and over every creeping thing that creepeth upon the Earth . So Psal. 8.6 . Thou madest him to have dominion over the work● of thy hands , thou hast put all things under his feet . Q. 2. What then is to be thought of those men , who being wholly intent upon inferior things , forget and neglect their principal End ? A. They are dead whilst they live , 1 Tim. 5.6 . But she that liveth in pleasure , is dead whilst she liveth . They have their Portion in this Life , Psal. 17.14 . From men of the world which have their Portion in this Life , and their end is destruction ; Phil. 3.19 . Whose end is destruction . Q. 3. How can man glorifie God , seeing he is perfectly glorious in himself ? A. Man cannot glorifie God by adding any new degree of glory to him . Iob. 35.7 . If thou be righteous , what givest thou him ? but by manifesting his glory with the Lips ; Psal. 50.23 . Whoso offereth praise , glorifieth me ; or with the life , Mat. 5.16 . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven . Q. 4. Wherein consists the enjoyment of God ? A. It consists , first , In the facial vision of him in Heaven . Secondly , In full conformity to him . 1 Ioh. 3.2 . But we know that when he shall appear , we shall be like him , for we shall see him as he is . Thirdly , In that full satisfaction which results from both the former , Psal. 17.15 . I shall be satisfied when I awake with thy likeness . Q 5. Can none enjoy him in Heaven , who do not glorifie him on Earth ? A. No adult person can Scripturally expect happiness in Heaven , without holiness on Earth . Heb. 12.14 . And holiness , without which no man shall see the Lord. Rom. 8.30 . Whom he justified , them he also glorified . Q. 6. How comes the glory and enjoyment of God our Chief End ? A. He is our Master , and rightful Owner , and Benefactor ; we receive our Being and Preservation from him ; Of him , and through him , and therefore to him be all Things ; Rom. 11.36 . Q. 7. Do all men make God their chief End ? A. No , they do not ; some make their sensual Pleasure their chief End. Phil. 3.19 . Whose God is their Belly ; and some the World , Col. 3.5 . Mortifie therefore your members which are upon the Earth , and Covetousness , which is Idolatry . Q. 8. What are the Signs of a man's making himself his chief End ? A. Those make themselves their chief End , who ascribe the glory of what they have , or do , to themselves , and not to God , Dan. 4.30 . The King spake and said , Is not this great Babylon which I have built ? Isa. 10.18 . For he saith , By the strength of my hand have I done it ; and by my wisdom , for I am prudent ; therefore they sacrifice to their own net , and burn Incense unto their Drag . Hab. 1.16 . Q. 9. Why are the glorifying and enjoying of God put together , as making up our chief End ? A. Because no man can glorifie God , that takes him not for his God ; and none takes him for his God , that takes him not for his Supream Good ; and both these being essentially included in this Notion of the chief End , are therefore justly put together . Q. 10. What is the first Truth inferr'd from hence ? A. That God hath dignified Man above all other Creatures on Earth , in giving him a capacity of glorifying God here , and of enjoying him hereafter . Q. 11. What is the second truth inferr'd hence ? A. That the Soul of man is not annihilated by Death , but advanced by it . Phil. 1.21 . To die is gain . V. 23. Having a desire to depart , and to be with Christ , which is far better . Q. 12. What is the third truth inferr'd hence ? A. That it is the duty and wisdom of every Christian to renounce , deny , and forsake all inferior Interests and Enjoyments when they come in competition with the glory of God , and our enjoyment of him . Luke 14.33 . So likewise whosoever he be of you , that forsaketh not all that he hath , cannot be my Disciple . Q. 13. What is the fourth Inferrence hence ? A. That we are to abhor and renounce all those Doctrines and Practices that debase the glory of God , and exalt and magnifie the Creature . Of the Scriptures as our Rule . Quest. 2. WHat Rule hath God given ●o direct us , how we may glorifie and enjoy him ? A. The Word of God , which is contained in the Scriptures of the Old and New Testament , is the only rule to direct us , how we may glorify and enjoy him . Q. 1. How can the Scriptures be called the Word of God , seeing the things contained therein , were spoken and written by men ? A. They are truly and properly called the Word of God , because they came not by the Will of Man , but holy Men of God spoke as they were moved by the Holy Ghost , 2 Pet. 1.21 . Q. 2. What are the principal Arguments to persuade us that the Scriptures are of Divine Authority , and Inspiration ? A. Three things especially convince us . First The Holiness of the Doctrine therein contained . Secondly , The awful efficacy thereof on the Soul. Thirdly , The uncontroulable Miracles by which they are sealed , put it beyond all rational doubt , that they are the very Word of God. Q. 3. What is the Holiness of the Scriptures ? and how doth that prove them to be God's Word ? A. The Holiness of the Scriptures doth appear in two things . First , In commanding and encouraging whatsoever is pure , and holy ; Phil. 4.8 . Whatsoever things are pure . Secondly . In forbidding all unholiness , under pain of Damnation , 1 Cor. 6.9 . Know ye not , that the unrighteous shall not inherit the Kingdom of God , &c. This shews that they came not from Satan , being cross to his design ; nor from men , it being against his corrupt nature ; and therefore from God only . Q. 4. What is their Authority and Efficacy on the Soul ? and how doth that prove them Divine ? A. Their Authority and Efficacy on the Soul , consists in three Things : First , In the power they have to search and discover the secrets of men . Heb. 4.12 . The Word of God is quick and powerful , and sharper than any two-edged Sword , piercing even to the dividing asunder of Soul and Spirit , of the Ioynts and Marrow ; and is a discerner of the thoughts and intents of the heart . Secondly , In their converting Efficacy , changing and renewing the Soul. Psal. 19.7 . The Law of the Lord is perfect , converting the Soul. Thirdly , In their chearing and restoring Efficacy , when the Soul is cast down under any inward or outward trouble . Psal. 19.8 . The Statutes of the Lord are right , rejoycing the Heart . No humane Power can do such things as these . Iohn 17 17. Sanctify them through thy truth , thy word is truth . Q. 5. How do Miracles confirm it ? A. Because all proper Miracles are wrought only by the hand of God , Iohn 3.2 . And no man can do these miracles that thou doest , except God be with him ; and so are his seal to whatsoever he affixes them , and it consists not with his truth and holiness to set it to a forgery . Q. 6. VVhat was the end of writing the word ? A. That the Church to the end of the world might have a sure , known , standing Rule to try and judge all things by , and not to be left to the uncertainty of Traditions : Iohn 5.39 . Search the Scriptures , for in them ye think ye have Eternal Life , and they are they which testify of me . Q. 7. Doth not the Authority of the Scriptures depend on the Church ▪ Fathers and Councils ? A. No , the Scriptures are not built on the Authority of the Church , but the Church on them . Ephes 2.19 , 20. And are built on the Foundations of the Apostles and Prophets , Iesus Christ himself being the chief Corner Stone . And for Councils and Fathers , the Scriptures are not to be tried by them ; but they by the Scriptures . Isa. 8.20 . To the Law , and to the Testimony ; if they speak not according to this word , 't is because there is no light in them . Q. 8. VVhat may be fairly inferr'd from this Proposition , That the Scriptures are the word of God ? A. Three things may be thence inferr'd , First , The perfection of the Scriptures , which being the only rule given by God , must therefore be perfect . Secondly , That it is the right of common People to read them . Iohn 5.39 . Search the Scriptures . Acts 17.11 . These were more noble than those of Thessalonica , in that they received the word with all readiness of mind , and search the Scriptures daily , whether those things were so . Thirdly , That we owe no obedience to the Injunctions of men , farther than they are sufficiently warranted by the written Word . Mat. 15.9 . But in vain do they worship me , teaching for Doctrines the Commandments of Men. Of Faith and Obedience . Quest. 3 VVHat do the Scriptures principally teach ? A. The Scriptures principally teach what Man is to believe concerning God , and what duty God requires of Man. Q. 1. VVhy is Faith conjoyned with Obedience , and put before it ? A. Because Faith is the principle from whence all Obedience flows , and no man can perform any duty aright in the estate of unbelief . Heb. 11.6 . But without Faith it is impossible to please him ; for he that cometh to God , must believe that he is . Q. 2. Can there be no saving Faith where the Scriptures are not known and preached ? A. No ; for the Apostle saith , Rom. 10.14 . How then shall they call on him , in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a Preacher ? and how shall they preach except they be sent ? And v. 17. So then , Faith cometh by hearing , and hearing by the VVord of God. Q. 3. Are not we bound to believe what Learned men teach us , as Points of Faith , though the things ●hey teach be not contained in the VVord of God ? A. No , if the things they teach be not contained expresly , or by necessary consequence in the Word of God , we are not obliged to believe them as points of Faith. Isa. 8.20 . To the Law , and to the Testimony , if they speak not according to this Word , it is because there is no light in them . Gal. 1.8 . Though we , or an Angel from Heaven preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . And Christ hath charged us , Mat. 23.10 . To call no man Master , for one is your Master , even Christ. Q. 4. Are there some things in Scripture more excellent than others ; Because it 's said , the Scriptures principally teach matters of Faith and Duty ? A. Every part of Scripture is alike pure ; Prov. 30.5 . Every word of God is pure , and of equal authority , but not of equal weight ; as several pieces of Gold are alike pure , and of the same stamp , but not of equal value . Q. 5. What may be inferred hence for Use ? A. First , Hence 't is our duty to examine what we hear , by the Word ; and not receive any Doctrine , because men confidently affirm it , but because the Scriptures require it . Acts 17.11 . These were more noble than those of Thessalonica , in that they received the Word with all readiness of mind , and searched the Scriptures daily , whether these things were so . Secondly , That Christian Religion is not notional , but practical ; and that impractical Faith saves no man , Iam. 2.20 . Faith without Works is dead . God is a Spirit . Quest. 4. WHat is God ? A. God is a Spirit , Infinite , Eternal and Unchangeable in his Being , Wisdom , Power , Holiness , Iu●tice , Goodness and Truth . Q. 1. Can the Nature of God be defined , so as men may express properly and strictly what God is ? A No : Iob 11.7 . Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ? We do then conceive most rightly of God , when we acknowledge him to be unconceiveable ; and therefore one being ask'd the question , what God is ? answered rightly ▪ If I fully knew that , I should be a God my self ; for God only knows his own Essence . Q. 2. How many ways are there by which men may know and describe the Nature of God , tho still with imperfect Knowledge ? A. There are two ways of knowing God in this Life . First , By way of affirmation ; affirming that of God by way of eminence , which is excellent in the Creature ; as when we affirm him to be Wise , Good , Merciful , &c. Secondly , By way of Negation , when we remove from God in our Conceptions all that is imperfect in the Creature : so we say God is Immense , Infinite , Immutable ; and in this sense we also call him a Spirit , ( i. e. ) he is not a gross corporeal Substance . Q. 3. How many sorts of Spirits are there ? And of which sort is God ? A. There be two sorts of Spirits , created , and finite ; as Angels , and the Souls of Men are . Secondly , Uncreated , and Infinite ; and such a Spirit God only is , infinitely above all other Spirits . Q. 4. If God be a Spirit , in what sense are we to understand all those Scriptures , which speak of the Eyes of the Lord , the Ears and Hand of God ? A. We are to understand them as Expressions of God , in condescention to the weakness of our understandings ; even as the Glory of Heaven is exprest to us in Scripture by a City , and the Royal Feast . These shadows are useful to us whilst we are in the Body ; but we shall know him in Heaven after a more perfect manner . Q 5. What may be inferr'd from the Spiritual Nature of God ? A. Hence learn , that it is both sinful and dangerous to frame an Image or Picture of God. Who can make an Image of his Soul ? which yet is not so perfect a Spirit as God is ? And as it is sinful to attempt it , so it is impossible to do it ; Deut. 4.15 , 16. Take ye therefore good heed unto your selves ; for ye saw no manner of Similitude , on the day that the Lord spoke to you in Horeb out of the ●●ast of the Fire ; lest ye corrupt your selves , and make you a graven Image , the similitude of any figure , &c. Q. 6. What else may be inferr'd from thence ? A. That our Souls are the most noble and excellent part of us which most resembles God ; and therefore our chief regard and care should be for them , whatever becomes of the vile Body , Mat. 16.26 . For what is a man profited if he gain the whole world , and lose his own Soul ? Or what shall a man give in Exchange for his Soul ? Q. 7. What further Truth may be inferr'd hence ? A. That men should beware of spiritual Sins , as well as of gross and outward Sins ; for there is a filthiness of the Spirit , as well as of the Flesh. 2 Cor. 7.1 . Let us cleanse our selves from all filthiness of flesh and spirit ; and as God sees them , so he greatly abhors them , as Sins that defile the noblest part of man , on which he stamp'd his own Image . Q. 8. What also may be inferr'd from hence ? A. Hence we learn , that spiritual Worship is most agreeable to his Nature and Will ; and the more spiritual it is , the more acceptable it will be to him . Iohn 4.24 . God is a Spirit , and they that worship him , must worship him in Spirit and in Truth . Externals in worship are of little regard with God ; as places , habits , gestures , &c. Apply this , First , To Superstitious men , Isa. 66.1 , 2 , 3. Secondly , To Children that say a Prayer , but mind not to whom , nor what they say . Of God's Infinity . Quest. 1. WHat is the sense and meaning of this Word [ Infinity ? ] A. It signifies that which hath no bounds or limits , within which it is contained , as all created things are . Q. 2. In how many respects is God infinite ? A. God is infinite or boundless in three respects . First , In respect of the perfection of his Nature ; his Wisdom ▪ Power , and Holiness , exceed all measures and limits ; as 1 Sam. 2.2 . There is none holy as the Lord , &c. Secondly , In respect of time and place ; no time can measure him , Isa. 57.15 . Thus saith the high and lofty one , that inhabiteth Eternity , 1 Kings 8.27 . Behold the Heaven of heavens cannot contain thee , how much less this House which I have built ? The Heaven of heavens contains all created Beings ; but not the Creator . Thirdly , In respect of his Incomprehensibleness , by the understanding of all creatures . Iob. 11.7 . Canst thou by searching find out God ? canst thou find out the Almighty to perfection ? Q 3. If God be thus Infinite , and no understanding can comprehend him , How then is it said in 1 John 3.2 . VVe shall see him as he is ? A. The meaning is not , that glorified Saints shall comprehend God in their understandings ; but that they shall have a true apprehensive Knowledge , though not a comprehensive Knowledge of God : and that we shall see him immediately , and not as we do now thorow a glass darkly . Q. 4. What is the first Lesson to be learnt from God's Infinity ? A. That therefore men should tremble to sin even in secret . Psal. 139.11 . If I say , surely the darkness shall cover me , even the Night shall be light about me . Q. 5. What is the second Instruction from hence ? A. The second Instruction is , That there is an infinite evil in sin , objectively consider'd , as it is committed against an Infinite God ; and therefore it deserves Eternal Punishment ; and no satisfaction can possibly be made for it , but by the Blood of Christ. 1 Pet. 1.18 . Forasmuch as ye know that ye were not redeemed with corruptible things , as Silver and Gold — but with the precious Blood of Christ. Q. 6. What is the third Instruction from God's Infinity ? A. The third Instruction is , That those who are reconciled to God in Christ , need not fear his ability to perform any mercy for them ; for he is able to do exceeding abundantly above all that we can ask or think , Ephes. 3.20 , And those that are not reconciled , are in a very miserable condition , having infinite Power set on work to punish them . 2 Thes. 1.9 . Who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Q. 7. What is the fourth , Instruction from God's Infinity ? A. That no place can bar the access of gracious Souls to God. They are as near him in a Dungeon , as when at Liberty ; and that he knows their thoughts , when their tongues cannot utter them . [ Eternal . ] Quest. 1. WHat is it to be Eternal , as God is ? A. The Eternity of God is , to be without beginning , and without end . Psal. 90.2 . From everlasting to everlasting thou art God. Q. 2. How doth God's Eternity differ from the Eternity of Angels , and Humane Souls ? A. It differs in two respects ; First , In this , That tho Angels , and the Souls of men shall have no end ; yet they had a beginning , which God had not . Secondly , Our Eternity is by gift from God , or by his appointment ; but his Eternity is necessary , and from his own Nature . Q. 3. In what sense is the Covenant called an everlasting Covenant ? A. The Covenant is called an Everlasting Covenant , 2 Sam. 23.5 . because the mercies of it , conveyed to believers , as pardon , peace , and salvation , are mercies that shall have no end . Q. 4. In what sense is the Gospel Everlasting ? A. The Gospel is called the Everlasting Gospel , Rev. 14.6 . because the effects thereof upon the Souls it sanctifies , will abide in them for ever . Q. 5. In what sense is the Redemption of Christ called the Eternal Redemption ? A. The Redemption of Christ is called Eternal Redemption in Heb. 9.12 . because those whom he redeems by his Blood , shall never more come into condemnation . Iohn 5.24 . He that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . Q. 6. VVhy is the last Iudgment of the world by Christ , called Eternal Iudgment ? A. The last Judgment is called Eternal Judgment , not because God judged men from Eternity , or because the Day of Judgment shall last to Eternity ; but because the consequences of it will be Everlasting Joy or Misery to the Souls of Men ; therefore it 's called eternal judgment , Heb. 6.2 . Q 7. VVhat may wicked men learn from the Eternity of God ? A. Hence wicked men may see their own misery in the perfection of it ; that they will have an eternal Enemy to avenge himself upon them for ever , in the world to come . 2 Thess. 1.9 . VVho shall be punished with everlasting destruction , from the presence of the Lord. Q. 8. VVhat may good men learn from it ? A. That their joy and happiness will be perfect and endless , who have the Eternal God for ●heir portion . Psalm 16.11 . In thy presence is fulness of joy , at thy right hand there are pleasures for evermore . Q. 9. VVhat may all men good and had learn from it ? A. All men may learn three things from the Eternity of God. First , That their life is a thing of nought , compared with God. Psal. 39.5 . Mine age is nothing before thee . Secondly , That sins , or duties , long since committed , or performed , are all present before God. Thirdly , That God can never want opportunity to do his work , and carry on his designs in the world . All time is in the hand of the Eternal God. Rev. 12.12 . The devil is come down unto you , having great wrath , because he ki●weth that he hath but a short time . Of God's Vnchangeableness . Quest. 1. WHAT Scriptures plainly assert this Attribute ? A. Exod. 3.14 . And God said unto Moses , I AM , that I AM. Dan 6.26 . For he is the living God , and stedfast for ever . Iam. 1.17 . With whom is no var●ableness , neither shadow of turning . Q. 2. Whence doth God's Immutability flow ? A. The Immutability of God flows from the perfection of his Nature , to which nothing can be added , and from which nothing can be taken away . If any thing could be added to make him better than he is ; or if any thing could be taken away , to make him less good than he is , then he were not the chiefest Good , and consequently not God. Q 3. By what other Argument prove you his Immutability ? A. I prove it from the Eternity of God. If God be eternal , he must be immutable ; for if he change by addition of something to him he had not before , then there is something in God which he had not from Eternity : And if he change by diminution , then there was something in God from Eternity , which now is not ; but from everlasting to everlasting , he is the same God , and therefore changeth not . Q. 4. Bus it is said , God repents , and Repentance is a change ; How then is he unchangeable , and yet repents ? A. In those Phrases God speaks to us , as we must speak of , and to him ; not properly , but after the manner of men ; and it only notes a change in his outward providence , not in his nature . Q. 5. But how could God become man , and yet no change made on him ? A. There is a twofold change , one active , made by God , that we allow . He made a change upon our nature by uniting it to Christ ; but a passive change made upon God , we deny . The nature of man was made more excellent ; but the Divine Nature was still the same . Q 6. VVhat is the first Instruction from God's Immutability ? A. That those that are most unchangeable in holiness , are most like God. Let him that is holy , be holy still . Q. 7. VVhat is the second Instruction from hence ? A. That the happiness of God's people is firm , and sure , being still upon the word of an unchangeable God. Mal. 3.6 . For I am the Lord , I change not ; therefore ye sons of Jacob are not consumed . Heb. 6.18 . Q. 8. VVhat is the third Instruction from this Attribute ? A. That the hopes of all wicked men are vain , being built upon a presumption , that God will not deal with them as he hath threatned he will do . Q. 9. VVhat is the last Instruction from God's Immutability ? A. That Christians may take as much encouragement now from the nature , word , and providence of God , as the Saints in any former Generation did , or might do ; for he is the same now , he was then . Of God's Wisdom . Quest. 1. How manifold is the wisdom of God ? A. There is a personal and essential wisdom of God ; the personal wisdom is the Son of God. 1 Cor. 1.24 . Christ the power of God , and the wisdom of God. Col. 2.3 . In whom are laid all the treasures of wisdom and knowledge . The essential wisdom of God , is the essence of God ; of which this Question speaks . Q. 2. VVhat is the Essential wisdom of God ? A. The Essential wisdom of God , is his most exact and perfect knowledge of Himself , and all his Creatures , and his ordering , and disposing them in the most convenient manner , to the Glory of his own Name . Ephes. 1.11 . According to the purpose of him who worketh all things after the councel of his own will. Q 3. VVhat is the first property of God's wisdom ? A. The first property is , he is only wise . Rom. 16.27 . To God only wise be glory . And whatsoever wisdom is in Angels , or Men , is all derived , and borrowed from God ; but his from none . Isa. 40.14 . VVith whom took he counsel ? and who instruct●d him , and taught him in the path of judgment , and taught him knowledge , and shewed to him the way of understanding ? Q. 4. VVhat is the second property of God's wisdom ? A. The second property is , That he is incomprehensible in his wisdom . Rom. 11.33 , 34. Oh the depth of the riches , both of the wisdom and knowledge of God , &c. Q. 5. VVhat is the third property of the wisdom of God ? A. The third property is , That God is perfectly wise , which no Creatures , no not the very Angels in Heaven are . Iob 4.18 . And his Angels he chargeth with folly . Q. 6. VVhat is the most glorious and eminent discovery of the wisdom of God ? A. The most glorious display of the wisdom of God was in the work of our Redemption by Jesus Christ. Col. 2.3 . In whom are hid all the treasures of wisdom and knowledge . 1 Cor. 1.24 . Christ the wisdom of God. Q. 7. VVhat is the first Instruction from God's wisdom ? A. The first Instruction is , That God is a fit object of our trust , dependance , and resignation . Isa. 30.18 . And therefore will the Lord wait , that he may be gracious unto you ; and therefore will he be exalted , that he may have mercy upon you ; for the Lord is a God of judgment ; blessed are all they that wait for him . Q. 8. VVhat is the second Instruction from hence ? A. The second Instruction is , That it is a dangerous arrogancy in the Creature , either to prescribe unto God , and direct his Maker . Iob 21.22 . Shall any teach God knowledge , seeing he judgeth those that are high ? Or to quarrel with his providences , as not so fit and convenient as they should be . Iob 40.2 . Shall he that contendeth with the Almighty instruct him ? He that reproveth God , let him answer it . Q. 9. What is the third Instruction from it ? A. That the people of God have much reason to quiet , and encourage themselves , when crafty and subtil Enemies surround them . For the foolishness of God is wiser than man , 1 Cor. 1.25 . Q. 10. What is the fourth Instruction from God's wisdom ? A. The fourth Instruction is , That the true way to wisdom , is to be sensible of our own folly . 1 Cor. 3.18 . If any man among you seemeth to be wise in this world , let him become a fool , that he may be wise . And to apply our selves by prayer to God the fountain of it . Iam. 1.5 . If any man lack wisdom , let him ask it of God. Q 11. What is the last Instruction from God's wisdom ? A. That the study of Christ , and of the Scriptures , is to be preferred to all other studies in the world . Col. 2.3 . In whom are hid all the treasures of wisdom , and knowledge . And the Scriptures contain all that Wisdom which is for our Salvation . 1 Cor. 2.7 . But we speak the wisdom of God in a mystery , even the hidden wisdom which God ordained before the world , unto our glory . Of God's Power . Quest. 1. WHat is the Power of God ? A. An Essential property of his Nature , whereby he can do all things that he pleases to have done . Ier. 32.17 . Ah Lord God , behold thou hast made the Heavens , and the Earth by thy great power , and stretched-out arm , and there is nothing too hard for thee . Q. 2. What evidences have we before our eyes of the Almighty Power of God ? A. It appears in the Creation of the World. Rom. 1.20 . For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal Power and Godhead . And its Sustentation . Heb. 1.3 . VVho upholdeth all things by the word of his power . Q. 3. Did God's power ever act its utmost ? A. No , he can do more than ever he did , or ever will do . Mat. 3.9 . God is able of these stones to raise up children unto Abraham . Mat. 26.53 . Q. 4. Are there not some things which God cannot do ? A. Yes , there are , but they are such things as are inconsistent with his truth and holiness . Tit. 1.2 . — which God that cannot lye . 2 Tim. 2.13 . He cannot deny himself . Q. 5. What is the first thing inferred from God's power ? A. That all the creatures necessarily depend on him for what ability they have , and without the permission of the supreme Power they can do us no hurt . Ioh. 19.11 . Thou couldest have no power against me except it were given thee from above . Q 6. What is the second Inference from hence ? A. That the difficulties which lie in the way of the promises , need be no stumbling-blocks to our Faith. Rom. 4.20 , 21. He staggered not at the promises through unbelief , being fully persuaded , that what he had promised , he was able also to perform . Q. 7. What is the third Inference from this Attribute ? A. The Saints need not be scared at the greatness of their sufferings : their God can carry them through . Dan. 3.17 . Our God whom we serve , is able to deliver us from the burning fiery furnace . Q 8. What is the Fourth Inference ? A. That the salvation of God's people is certain , whatever their dangers be ; Being kept by this mighty power . 1 Pet. 1.5 . Who are kept by the power of God through faith to salvation . Q. 9. What is the last Inference hence ? A. That the state of the damned is unconceiveably miserable . Their punishment proceeding from the glory of the Almighty . 2 Thes. 1.9 . Who shall be punished with everlasting destruction , from the presence of the Lord , and the glory of his power . Of God's Holiness . Quest. 1 HOW manifold is the Holiness of God ? The Holiness of God is twofold ; Communicable , or incommunicable ; ●f his communicable holiness the Apostle speaks , Heb. 12.10 . But he for our profit , that we might be partakers of his holiness . Of his incommunicable holiness that Scripture speaks , 1 Sam. 2.2 . There is none holy as the Lord. Q. 2. What 〈◊〉 the essential and incommunicable Holiness of God ? A. It is the Infinite purity of his Nature , whereby he delights in his own holiness , and the resemblance of it in his creatures , and hates all impurity . Hab. 1.13 . Thou art of purer eyes than to behold evil , and canst not look on iniquity . Q. 3. What is the first property of God's Holiness ? A. He is essentially holy . Holiness is not a separable quality in God , as it is in Angels and Men : but his Being and his Holiness are one thing . Q. 4. What is the second property of God's Holiness ? A. God is essentially Holy , the author and fountain of all communicated Holiness . Lev. 20.8 . I am the Lord which sanctifieth you . Q. 5. What is ehe third property ? A. That the Holiness of God is the perfect rule and pattern of holiness to all creatures . 1 Pet. 1.16 . Be ye holy , for I am holy . Q. 6. What is the first Instruction ? A. That the holiest of men have cause to be ashamed and humbled when they come before God. Isa. 6.3 , 5. And one cried unto another , saying , Holy , holy , holy , is the Lord of Host , the whole earth is full of his glory . Then said I , VVoe is me , for I am undone , because I am a man of unclean lips , &c. Q. 7. What is the second Instruction from God's Holiness ? A. That there is no coming near to God without a Mediator ; for our God is a consuming fire . Q. 8. What is the third Instruction from God's Holiness ? A. That Holiness is indispensibly necessary , to all those which shall dwell with him in Heaven . Heb. 12.14 . And holiness , without which no man shall see the Lord. Q. 9. What is the fourth Instruction from hence ? A. That the Gospel is of inestimable value , as it is the instrument of conveighing the Holiness of God to us . 2 Cor. 3.18 . But we all with open face beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory , even as by the spirit of the Lord. Joh. 17.17 . Sanctify them through thy truth , thy word is truth . Q. 10. What is the last Instruction from God's Holiness ? A. That all the despisers and scoffers of Holiness , are despisers of God : for Holiness is the very nature of God ; and in the creature it is his represented Image . Of God's Iustice. Quest. 1. WHat is the Iustice of God ? A. The Justice of God is the perfect rectitude and equity of his Nature , whereby he is just in himself , and in all his ways towards the Creatures . Deut. 32.4 . He is the rock , his work is perfect ; for all his ways are judgment ; a God of truth , and without iniquity , just and right is he . Q. 2. What is the first Property of God's Iustice ? A. That it infinitely excels all humane Justice in the perfection of it . No creature can compare in Justice with God. Iob 9.2 . How shall man be just with God. Q. 3. What is the second property of God's Iustice ? A. That he is universally righteous in all his administrations in the world . Psal. 145.17 . The Lord is righteous in all his ways , and holy in all his works . Q. 4. What was the greatest demonstration of the Iustice of God , that ever was given to the world ? A. The greatest evidence that ever was given of the Justice of God , was in his exacting full satisfaction for our sins upon Christ. Rom. 3.25 , 26. Whom God hath set forth , to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of God. To declare , I say , at this time , his righteousness , that he might be just , and the justifier of him which believeth in Iesus . Rom. 8.32 . He spared uot his own Son , but delivered him up for us all . Q. 5. What is the Seco●d Discovery of God's Iustice ? A. The Second Discovery of the Justice of God , is in the eternal punishment of Sin in Hell , upon all that do not repent , and come to Christ by Faith in this World ; Rom. 2.5 . But after thy hardness , and impenitent heart , treasureth up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of God. Q. 6. What is the Third Evidence of God's Iustice ? A. The Third Evidence of the Justice of God is , in making good all the mercies he hath promised to believers , exactly to a tittle . 1 Iohn 1.19 . If we confess our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousness . 2 Tim. 4.8 . Henceforth there is laid up for me a Crown of righteousness , which the Lord , the righteous judge , will give me at that day . Q. 7. What is the First inference from God's Iustice ? A. That sinners have no cause to complain of God's Judgments , though they be never so terrible , or durable ; Rom. 2.5 . But after thy hardness , and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of God. Q. 8. What is the Second Inference from God's Iustice ? A. That without doubt there is a Judgment to come in the next Life , otherwise God would not have the glory of his Justice , Eccles. 3.16 , 17. I saw under the sun the place of judgment , that wickedness was there ; and the place of righteousness , that i●iquity was there : I said in mine heart , God shall judge the righteous , and the wicked . Q. 9. What is the Third Inference from God's Iustice ? A. That penitent and believing sinners need not doubt of the forgiveness of their sins , 1 Iohn 1.9 . If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . Q. 10. What is the Last Inference from it ? A. The Last Inference is , That meekness and patience under afflictions , is our unquestionable Duty ; and murmuring against God , is a great sin and evil . Lam. 3.39 . Wherefore doth a living man complain , a man for the punishment of his sins ? Of G●d's Goodness . Quest. 1. WHAT is the Goodness of God ? A. It is an Essential Property of his Nature , whereby he is absolutely and perfectly good in himself , and the Fountain of all communicated Goodness to the Creature . Psalm 119.68 . Thou art good , and dost good , teach me thy Statutes . Q 2. How doth the Goodness of God differ from the Mercy of God ? A. It differs in its Objects ; for Misery is the Object of Mercy ; but Goodness extends to the Creatures that are happy , as well as miserable ; as the Angels , Psal. 145.9 . The Lord is good to all , and his tender mercies are over all his works . Q. 3. What is the First Property of God's Goodness ? A. That all his other Attributes flow out of it as their Fountain : The other Acts of God are but the Effluxes of his Goodness . Exod. 33.19 . And he said , I will make all my goodness pass before thee , and I will proclaim the name of the Lord before thee , and I will be gracious to whom I will be gracious , and will shew mercy unto whom I will shew mercy . Exod. 34.6 . And the Lord passed by before him , and proclaimed The Lord , the Lord God. merciful and gracious , long-suffering , and abundant in goodness and truth . Q 4 What is the Second Property of the Divine Goodness ? A. That it is supream , and perfect in it self , so as the goodness of no Creature is , or can be . Luke 18.19 . None is good save one , and that is God : And consequently above all additions from the Creature . Psalm 16.2 . O my soul , thou hast said unto the Lord — my goodness extendeth not unto thee . Q. 5. What is the Third Property of God's Goodness ? A. That it is communicative with pleasure and delight to the Creature : No Mother draws out her Breast to an hungry Child with more pleasure than God doth his Goodness to the Saints . Psalm 145.9 . The Lord is good to all , and his tender mercies are over all his works . Q. 6. In what Acts hath God first manifested his Goodness ? A. He hath manifested it in the creation and government of the World. Psalm 104.24 . O Lord , how manifold are thy works ? in wisdom hast thou made them all . Q 7. What was the principal Work in which God hath manifested his Goodness to men ? A. The principal manifestation of God's Goodness , was in the Work of Redemption by Christ. Rom. 5.8 . God commended his love towards us , in that while we were yet sinners , Christ died for us . 1 John 4.8 , 9. In this was manifested the love of God towards us , because that God sent his only begotten son into the world , that we might live through him . Q. 8. But are not the Iudgments of God on the wicked , and his Afflictions on the Saints , impeachments of his goodness ? A. No , It is the property of Goodness to hate and punish Evil in the impenitent . Exod 34.7 . Keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty , &c. And the Afflictions of the Saints flow from his Goodness , and end in their true and eternal good . Heb 12.6 . For whom the Lord loveth , he chastneth , and scourgeth every son whom he receiveth . Psalm 119.71 . It is good for me that I have been afflicted , that I might learn thy Stàtutes . Q. 9. What may we infer from the Goodness of God ? A. The first thing is , that Sin hath made our Natures base , and disingenuous , in that we take no notice of his Goodness . Isa. 1.3 . The ox knoweth his owner , and the ass his masters crib ; but Israel doth not know , my people doth not consider ; And answer not the design of it . Rom. 2.4 . Not knowing that the goodness of God leadeth thee to repentance . Q. 10. What is the Second Inference from the Goodness of God ? A. That therefore God is the fittest Object of our delight , and love , and of our trust and confidence ( 1. ) Of our Delight and Love. Psalm . 116.1 . I love the Lord , because he hath heard my voice , and my supplication . ( 2. ) Of our Trust and Confidence . Psalm 34 8. O taste and see that the Lord is good ; blessed is the man that trusteth in him Q. 11. What is the Third Inference from God's Goodness ? A. That Christians should imitate God in his Goodness , in charity to our Enemies . Matt. 5.44 , 45. But I say unto you , Love your enemies , bless them that curse you , do good to them that hate you , pray for them which despitefully use you , and persecute you , that ye may be the children of your father which is in heaven . Q. 12. What is the Last Inference from God's Goodness ? A. That Christians have great encouragement to go to God for pardon in case of sin . Psalm 130.4 . But there is forgiveness with thee , that thou mayest be feared ; and for refuge of dangers . Nahum 1.7 . The Lord is good , a strong hold in the day of trouble ; he knoweth them that trust in him . Of God's Truth . Quest. 1. WHAT is the Truth of God ? A. It is an Essential Property of his Nature , whereby he is perfectly faithful in himself , and in all that he hath spoken . Deut 32.4 . He is the rock , his work is perfect , for all his ways are judgment ; a God of truth , and without iniquity ▪ just and right is he . Psalm 119.142 . Thy righteousness is an everlasting righteousness , and thy Law is the truth . Q 2. What is the first Property of Divine Truth ? A. The first Property of it is , That it is essential and necessary to God ; He cannot lie , Tit. 1.2 . Q. 3. What is the Second Property of it ? A. The Second Property is , That it is everlasting , and abiding to all Generations . Psalm 100.5 . For the Lord is good , his mercy is everlasting , and his truth endureth to all generations . Isa. 25.1 . O Lord , thou art my God , I will exalt thee — thy counsels of old are faithfulness and truth . Q. 4. What is the Third Property of Divine Truth ? A. The Third Property is , that he is universally true in all his Words and Works . ( 1. ) In all his Words . Iohn 17.17 Thy word is truth . ( 2. ) In all his Works . Psalm 25.10 . All the paths of the Lord are mercy and truth , unto such as keep his covenant Q. 5. What-is the First Lesson from God's Truth to be learnt ? A. That truth and sincerity of heart is that which is most suitable , and pleasing to God. Psalm 51.6 . Behold , thou desirest truth in the inward parts . Q. 6. What is t●e Second Lesson from God's Truth ? A. That whatever God hath foretold , shall assuredly come to pass , and be fulfilled in his time . Iosh. 23.14 . Not one thing hath failed of all the good things which the Lord our God spoke concerning you ; all are come to pass unto you , and not one thing hath failed thereof . Q. 7. What is the Third Lesson from the Truth of God ? A. That a Promise from God is full security to the Faith of his People and they may look upon it as good as a mercy in hand . Heb. 10.23 . For he is faithful that promised . Q. 8. What is the Fourth Lesson from God's Truth ? A. That whatever God hath threatned in his Word against sinners , shall surely come upon them , except they repent , Zech. 1.6 . But my word , and my statutes , which I commanded my servants , the prophets , did they not take hold of your fathers ? and they returned , and said , Like as the Lord of hosts thought to do unto us , according to our ways , and according to our doings , so hath he dealt with us . Ezek. 12.27 , 28. The word which I have spoken , shall be done , saith the Lord God. Q. 9. What is the Fifth Lesson from God's Truth ? A. That falshood in Words and Actions is contrary to God's Nature , and abhorred by him . Iohn 8.44 . Ye are of your father the Devil , and the lust of your father ye will do ; he was a murtherer from the beginning , and abode not in the truth , because there is no truth in him ; when he speaketh a lie , he speaketh of his own ; for he is a liar , and the father of it . Q. 10. What is the Last Lesson from God's Truth ? A. The day of judgment will rightly and justly state every man's condition . Rom. 2.2 . But we are sure that the judgment of God is according to truth , against them which commit such things . Of One God. Quest. 5. ARE there more Gods than one ? A. There is but one only , the living and true God. Q. 1. How doth it appear that there is but one God ? A. It is evident from Scripture there is but one God. Deut. 6.4 . Hear , O Israel , the Lord our God is one Lord. Jer. 10.10 . But the Lord is the true God , he is the living God , and an everlasting King ; and as Scripture reveals no more , so Reason will allow no more . Q. 2. Why will Reason allow no more but one God ? A. Because God is the First Being , Revel . 1.11 . Saying , I am alpha and omega , the first and the last ; and there can be but one First Being , and God is the most perfect , and excellent Being . Psalm 71.19 . Thy righteousness also , O God , is very high , who hath done great things : O God , who is like unto thee ? And there can be but one most Perfect and Excellent Being . Q. 3. But doth not the Scripture say in 1 Cor. 8.5 . That there are Gods many , and Lords many ? A. Yes , there are many in Title , and many in opinion ; but one only in Truth . Jer. 10.10 . But the Lord is the true God , he is the living God , and an everlasting King. Q. 4. Why is he called the true God ? A. To distinguish him from the Idols and false Gods of the Heathens . 1 Thes. 1.9 . How ye turned to God from Idols , to serve the living and true God. Acts 14.15 . We preach unto you , that ye should turn from these vanities unto the living God , which made heaven and earth , and the sea , and all things that are therein . Q. 5. Why is he called the living God ? A. Because all life , natural , spiritual , and eternal , is in him , and from him only . First , Natural Life . Acts 17.28 . For in him we live , and move , and have our being . Secondly , Spiritual Life . Eph. 2.1 . You hath he quickned , who were dead in trespasses and sins . Thirdly , Eternal life in glory . Col. 3.4 . When Christ who is our life shall appear , then shall ye also appear with him in glory . Q. 6. What is the first Instruction from hence ? A. If but one God , then all his Children should be of one heart , having one and the same Father . Eph. 4.5 , 6. One Lord , one Faith , one Baptism , one God and Father of all , who is above all , and through all , and in you all . Q. 7. What is the second Inference from hence ? A. That it is Idolatry to perform worship to any other but God only . Psalm 86.9 , 10. All nations whom thou hast made , shall come and worship before thee , O Lord , and shall glorify thy name , for thou art great , and doest wondrous things , thou art God alone . Q. 8. What is the Third Inference from it ? A. That our supream love is due to God only , and it 's very sin●ul to place it on any other . Deut. 6.4 , 5. Hear , O Israel , the Lord our God is one Lord ; and thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy might . Q. 9. What is the Fourth Inference from God's Unity ? A. That God only must have the reliance and dependance of our Souls . Ier. 17.5 , 7. Thus saith the Lord , Cursed be the man that trusteth in man , that maketh flesh his arm , and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord , and whose hope the Lord is . Q. 10. VVhat is the last Inference from it ? A. That we have great cause to be thankful for the Gospel , which discovers the only true God to us , and that we are not as the Heathens , worshipping many and false Gods. 1 Cor. 8.5 , 6. For though there be that are called gods , whether in heaven , or in earth , as there be Gods many , and Lords many ; but to us there is but one God , the father of whom are all things , and we in him ; and one Lord Iesus Christ , by whom are all things , and we by him . Of three Persons in the Godhead . Quest. 6. HOW many Persons are there in the Godhead ? A. There are three Persons in the Godhead , the Father , the Son , and the Holy Ghost , and these three are one God , the same in substance , equal in Power and Glory . Q. 1. VVhat mean you by the word Godhead ? A. It is the Nature , Essence , or Being of God , as the Apostle speaks ; Acts 17.29 . Forasmuch then as we are the offspring of God , we ought not to think that the Godhead is like unto gold , or silver , or stone , graven by art , and mans device . Q. 2. VVhat is a Person in the Godhead ? A. It is the Godhead distinguished by personal Properties ; each person having his distinct personal Properties . Heb. 1.3 . VVho being the brightness of his glory , and the express image of his person , upholding all things by the word of his power . Q. 3. How doth it appear there are three persons , and no more ? A. First , From Christ's Baptism . Matt. 3.16 , 17. And Iesus when he was baptized , went up straitway out of the water , and Io , the heavens were opened unto him , and he saw the spirit of God descending like a dove , and lighting upon him , and lo a voice from heaven saying , This is my beloved son , in whom I am well pleased . Q. 4. How else , in the second place , doth it appear ? A. From the Institution of our Baptism . Mat. 28.19 . Go ye therefore , teach all nations , baptizing them in the name of the father , of the son , and of the holy ghost . Q. 5. VVhat is the third Proof from Scripture ? A. From the Apostolical Benediction . 2 Cor. 13.14 . The grace of our Lord Iesus Christ , and the love of God , and the communion of the Holy Ghost , be with you all , Amen . Where three distinct blessings are wisht , from the three divine persons in the Godhead ; Grace from Christ , Love from the Father , and Communion with the Spirit . Q. 7. What farther evidence is there of it in the Scripture ? A. From plain , positive assertions of the Scripture , asserting , First , A Trinity of Persons . Secondly , A Unity of Essence . 1 Ioh. 5.7 . For there are three that bear record in heaven , the father , the word , and the holy Ghost , and these three are one . Q. 7. VVhat is the first Instruction from the Trinity ? A. That the Doctrine of the Gospel concerning Christ , is fully confirmed and ratified by three witnesses from Heaven , who are above all exceptions . 1 Ioh. 5.7 . For there are three that bear record in heaven , the father , the word , and the Holy Ghost . Q. 8. What is the second Instruction from the Trinity ? A. Hence we learn the true order and manner of worshipping God in the Son. Ioh. 16.23 . Whatsoever ye shall ask the father in my name , he will give it you . And by the Spirit . Eph. 6.18 . Praying always , with all prayer and supplication in the spirit . Q. 9. What is the third Instruction from the Trinity ? A. That the Covenant of Grace conveys a rich portion to Believers , in making over all three persons to them . Ier. 31.33 . But this shall be the covenant that I will make with the house of Israel after those days , saith the Lord , I will put my law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people . Q. 10. What is the fourth Instruction from the Trinity ? A. That as it is the duty of all the Saints to give distinct glory to the three persons in the Godhead ; so it will be a special part of their blessedness in Heaven , to contemplate the distinct benefits received from them all . Rev. 1.5 . And from Iesus Christ , who is the faithful witness , and the first begotten of the dead , and the Prince of the Kings of the Earth ; unto him that loved us , and washed us from our sins in his own blood . Of God's Decrees . Quest. 7. WHat are the Decrees of God ? A. The Decrees of God are his eternal purpose , according to the counsel of his will , whereby for his own glory he hath fore-ordained whatsoever comes to pass . Q. 1. What things are Decreed of God ? A. All things whatsoever come to pass , even the smallest . Eph. 1.11 . In whom also we have obtained an inheritance , being predestinated according to the purpose of him who worketh all thing ▪ after the counsel of his own will. Q. 2. What is the End of God's Decrees ? A. The Glory of his own Name . Eph. 1.11 , 12. Who worketh all things according to the counsel of his own will , that we should be to the praise of his glory who first trusted in Christ. Q. 3. But there are some evil things done in the World , do they fall under God's Decree ? A. Though God doth neither approve them , nor necessitate men to commit them , yet he doth permit and suffer them to be done , and will turn them to his own Glory . Acts 4.27 , 28. For of a truth , against thy holy child Iesus , whom thou hast anointed , both Herod , and Pontius Pilate , with the Gentiles , and the people of Israel are gathered together , for to do whatsoever thy hand , and thy counsel determined before to be done . Q. 4. Who are the Objects of God's Special Decrees ? A. Angels and Men are the Objects of God's Special Decrees . 1 Tim. 5.21 . I charge thee before God , and the Lord Iesus Christ , and the elect angels , that thou observe these things , &c. Rom. 8.33 . Who shall lay any thing to the charge of God's elect ? Q. 5. What is the First Property of God's Decrees ? A. That they are most wise Acts of God laid in the depth of Wisdom and Counsel Rom. 11.33 . O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments , and his ways past finding out ! Q. 6. What is the Second Property of God's Decrees ? A. The Decrees of God are most free , all flowing from the meer pleasure of his Will. Rom. 9.18 . Therefore hath he mercy on whom he will have mercy , and whom he will he hardeneth . Q 7. What is the Third Property of God's Decrees ? A. They are most firm and stable . 2 Tim. 2.19 . Nevertheless , the foundation of God standeth sure , having this seal , the Lord knoweth them that are his , Zech. 6.1 . Q. 8. What is the fourth Property of God's Decrees ? A. They are eternal , and before all time , Acts 15.18 . Known unto God are all his works , from the beginning of the world . Q. 9. VVhat is th Fifth Property of God's Decrees ? A. They are most pure , and altogether unspotted of sin , 1 John 1.5 . This is the message which we have heard of him , and declare unto you , That God ie light , and in him is no darkness at all . Q. 10. VVhat is the First Instruction from God's Decrees ? A. That we ought to ascribe nothing to Chance , but to the appointment or providence of God. Prov. 16.33 . The lot is cast into the lap , but the whole disposing thereof is of the Lord. Q. 11. VVhat is the Second Instruction from God's Decrees ? A. That God's hand is to be acknowledged in the greatest Afflictions that befalls us . 2 Sam. 16.11 . And David said to Abishai , and to all his servants , Behold , my son which came forth of my bowels seeketh my life , how much more now may this Benjamite do it ? let him alone , and let him curse , for the Lord hath bidden him . Q. 12. VVhat is the last Instruction from God's Decrees ? A. That we ought to be thankful to God for all the good , and patient under all the evils that befall us . Iob 2.10 . Shall we receive good at the hand of God , and shall we not receive evil ? Of the Creation . Quest. 9. WHAT are the Works of Creation ? A. The Work of Creation is , God's making all things of nothing , by the Word of his Power , in the space of Six Days , and all very good . Q 1. VVhat is it to create ? A. To create , is to give a Being to that which had no Being ; or to bring something out of nothing . Heb. 11.3 . Through Faith we understand that the worlds were framed by the word of God , so that things which are seen , were not made of things that do appear . Q. 2. How did God create the world ? A. By his infinite Power , executed in his Word of Command . Psalm 33.6.9 . By the word of the Lord were the heavens made , and all the host of them by the breath of his mouth ; for he spake , and it was done ; he commanded , and it stood fast . Q. 3. What Attributes of God shine forth in the Creation ? A. The Wisdom of God shines forth gloriously , not only in their formation , but dependance one upon another . Psalm 104.24 . O Lord , how manifold are thy works ! in wisdom hast thou made them all ; the earth is full of thy riches . Q. 4. What may we learn from the Creation ? A. That God perfectly knows all that is in the Creature , be it never so secret . Psalm 94.8 , 9. Understand , O ye brutish among the people ; and ye fools , when will ye be wise ? He that planted the ear , shall he not hear ? he that formed the eye , shall he not see ? Q. 2. What 's the Second Instruction from the Creation ? A. That God is the rightful owner of us all , and may do what he will with us . Rom. 9.20 . Nay , but O man , who art thou that repliest against God! Shall the thing formed say to him that formed it , why hast thou made me thus ? Hath not the porter power over the clay , of the same lump to make one vessel to honour , and another to dishonour ? Q. 6. What is the Third Instruction from the Creation ? A. That God only is the proper Object of Worship . Ier. 10. 11. Thus shall he say unto them , The Gods that have not made the heavens , and the earth , even they shall perish from the earth , and from under these heavens . Q. 7. What is the Fourth Instruction from hence ? A. That Christians should not fear the power of Creatures , since they derive their Being and Power from God. Isa. 54.16 , 17. Behold I have created the Smith that bloweth the coals in the fire , that bringeth forth an instrument for his work ; and I have created the waster to destroy , no weapon that is formed against thee shall prosper . Q. 8. What is the Fifth Instruction hence ? A. That Atheism is a sin against Natural Light and Reason . Rom. 1.20 . For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead ; so that they are without excuse . Q 9. What is the Sixth Instruction hence ? A. That God's Glory is the end of all Being . Col. 1.16 . For by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him . Q. 10. What is the Seventh Instruction hence ? A. That there is an unnatural rebellion in sin , smiting at him that made and preserves our Being . Isa. 1.2 . I have nourished and brought up children , and they have rebelled against me . Q. 11. What is the Eighth Instruction from hence ? A. That God can in a moment revive and save the Church , when at the lowest ebb . Isa. 65.18 . Behold , I create Ierusalem a rejoycing , and her people a joy . Q 12 What is the last Instruction from hence ? A. That it is easy with God to revive a dejected Soul. Isa. 57.19 . I create the fruit of the lips ; Peace peace to him that is far off , and t● him that is near , saith the Lord , and I will heal him . Of Man's Creation . Quest. 10. HOW did God create Man ? A. God created Man Male and Female , after his own Image , in Knowledge , Righteousness , and Holiness , wi●h dominion over the Creatures . Q. 1. How did God create Man ? A. God created man in his own Image . Gen. 1.27 . So God created man in his own image , in the image of God created he him , male and female created he them , Q. 2. What is meant by the Image of God ? A. Not a resemblance of God in any bodily Shape or Figure , but in holiness . Eph. 4.24 . And that ye put on that new man , which after God is created in righteousness and true holiness . Q. 3. In what Graces did Man resemble God ? A. In such a knowledge of God himself , and the Creatures , which made him happy . Col. 3.10 . And have put on the new man , which is renewed in knowledge , after the image of him that created him . Q. 4. In what other Graces did this Image consist ? A. In Righteousness as well as Holiness . Eph. 4.24 . And that ye put on that new man , which after God is created in righteousness and true holiness . Q. 5. What is the First Inference from hence ? A. The deplorable misery of the Fall. Rom. 5.12 . Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Q 6. VVhat is the Second Instruction hence ? A. The beauty of Holiness , which is the Image of God , and the Excellency of Man. Psalm 16.3 . But to the saints that are in the earth , and to the excellent , in whom is all my delight . Q 7. VVhat is the Third Instruction from hence ? A. We have infinite cause to bless God for Christ , who repairs this lost Image in his people . Eph. 4.23 . And be renewed in the spirit of your mind . Q 8. VVhat is the Fourth Instruction from hence ? A. That the despisers of Holiness are the despisers of God ; for Holiness is God's Image . Q 9 VVhat 's the Fifth Instruction from hence ? A The excellency of Sanctification , which defaces the Image of Satan , and draws the Image of God upon the Soul of ma● . Of Divine Providence . Qest. 1 WHAT are God's Works of Providence ? A. God's Works of Providence , are his just , holy , wise , and powerful preserving and governing all his Creatures , and all their Actions . Q 1 How doth it appear there is a Divine Providence ? A. It appears by plain Scripture Testimonies . Heb. 1.3 . Upholding all things by the word of his power . Col. 1.17 . By him all things consist . Luke 12.6 , 7. Are not five sparrows sold for two farthings , and not one of them is forgotten before God ; but even the very hairs of your head are all numbred . Q 2 How else is Providence evidenced ? A. By Scripture Emblems as Iacob 's Ladder . Gen. 28.12 , 13. Ana he dreamed , and behold a ladder set upon the earth , and the top of it reached to heaven ; behold the Angels of God ascended , and descended on it : And Ezekiel 's wheels , Ezek 1.20 . VVhithersoever the spirit was to go , they went , thither was their spirit to go , and the wheels were lifted up over against them , for the spirit of the livi●g creature was in the wheels . Q. 3. VVhat further Scripture evidence is there ? A The sure accomplishment of Scripture Predictions , as Israel 's Captivity , and Deliverance from Egypt and Babylon , Christ's Incarnation , the Rise and Ruin of the Four Monarchies . Dan. 2.31 . Thou , O King , sawest , and behold a great Image , whose brightnest was excellent , stood before thee , and the form thereof was terrible . Dan. 7.3 . And four great beasts came up from the Sea , diverse one from the other . Q 4. VVhat is it's first Act about the Creatures ? A. It sustains , preserves , provides for them . Psalm 145.15 , 16. The eyes of all wait upon thee , and thou givest them their meat in due season ; thou openest thine hand , and satisfiest the desire of every living thing , and defendest them from danger . Psalm 36. 6. Thy righteousness is like the great mountains , thy judgments are a great deep , O Lord , thou preservest man and beast . Q. 5. VVhat is the Second Act of Providence about the Creatures ? A. It rules and governs the Creatures and their Actions . Psalm 66.7 . He ruleth by his power for ever , his eyes behold the nations ; let not the rebellions exalt themselves . Q. 6. How manifold is Divine Providence ? A. It is common and general over all , or special and peculiar to some men . 1 Tim 4.10 . VVho is the saviour of all men , especially of those that believe . Q. 7. How is Providence exercised about sinful Actions ? A. In permitting them . Acts 4.16 . In restraining them . Psalm 76.10 . Surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain . And over-ruling them to good . Gen. 50.20 . But as for you , ye thought evil against me , but God meant it unto good , to bring to pass , as it is this day , to save much people alive . Q. 8. VVhat are the Properties of Providence ? A. It is ( 1 ) holy . Psalm 145.17 . The Lord is righteous in all his ways , and holy in all his works . ( 2 ) Wise. Psalm 104.24 . O Lord , how manifold are thy works ! in wisdom hast thou made them all . ( 3. ) Powerful . Dan. 4.35 . And all the inhabitants of the earth are reputed as nothing , and he doth according to his will , in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? Q. 9. VVhat is the First Instruction from it ? A. That God's people are safe amidst all their enemies and dangers . 2 Chron. 16.9 . For the eyes of the Lords run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose hearts are perfect towards him . Q. 10. VVhat is the Second Instruction ? A. That Prayer is the best expedient to prosperity , and success of our lawful affairs . Psalm 145.18 . The Lord is nigh unto all them that call upon him , to all that call upon him in truth . Q. 11. VVhat is the Third Instruction from it ? A. That God's people should rest quietly in the care of his providence for them in all their straits . Matt. 6.26 . Behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns ; yet our heavenly father feedeth them ; are ye not much better than they ? Q. 12. VVhat is the last Instruction from it ? A. That it is no small priviledge to be adopted Children of God , and the Members of Christ , for all is ordered for their eternal Good. Eph. 1.22 , 23. And hath put all things under his feet , and gave him to be head over all things to the Church , which is his body , the fulness of him , that filleth all in all . Of the Covenant of Works . Quest. 12. WHAT special Art of Providence did God exercise towards Man , in the estate wherein he was created ? A. When God had created Man , he entred into a Covenant of Life with him , upon condition of perfect obedience , forbidding him to eat of the Tree of Knowledge of Good and Evil upon pain of Dea●h . Q. 1. What was God's Covenant with Adam before the Fall ? A. It was to give Life and Happiness upon condition of perfect personal Obedience . Gal. 3.12 . The law is not of faith ; but the man that doth them , shall live in them . Q. 2. Was this Covenant made only with Adam , or with him and his Posterity ? A. It was made with him , and all his natural Posterity , descending in the ordinary way of Generation from him . Rom. 4.12 . Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . v. 14 and 18. Nevertheless , death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression , who is the figure of him that was to come : Therefore as by the offence of one , judgment came upon all men to condemnation ; even so by the righteousness of one , the free gift came upon all men unto justification of life . Q. 3. Was Adam able to preform the obedience required of him in that Covenant ? A. Yes ; for he was made upright . Eccles. 7.29 . God made man upright , but they have sought out themselves many inventions . Q. 4. Had this Covenant any Mediator ? A. No , he neither had , nor needed any Mediator for satisfaction ; because no sin was in him ; nor intercession , for he wanted nothing . Q. 5. Did this Covenant admit of no repentance , nor accept any short Endeavours ? A. No , it did not ; but sentenceth and curseth the Transgressors of it , for the least breach . Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the book of the law to do them . Q. 6. How was the threatning fulfilled , of dying in the day he eat , seeing he lived 930 years ? A. He died spiritually , that day ; and though the sentence on his body was respited in order to posterity , yet then his body received the death wound , of which afterward he died . Q. 7. What is the first Inference from Adam's Covenant ? A. Miserable are all they that grow on the natural root of the first Adam . Gal. 4.21.22 . Tell me , ye that desire to be under the law . Do ye not hear the law ? for it is wrrtten , That Abraham had two sons , the one by a Bond-maid , the other by a Free-woman . Q. 8. VVhat is the second Inference ? A. That God is just in all the punishments and miseries that came upon Man , yea , Infants , that never sinned after his similitude . Rom. 5.14 . Nevertheless death reigned from Adam , to Moses , even over them that had not sinned after the similitude of Adam's transgression . Q. 9. VVhat is the third Inference ? A. The glorious priviledge of believers , who are under a better covenant , establisht upon better promises . Heb. 8.6 . But now hath he obtained a more excellent ministry , by how much also he is the Mediator of a better covenant , which is establisht upon better promises . Q. 10. VVhat is the last Inference ? A. That we should pity the unregenerate , especially our own among them ; and labour to plant them in the second Adam . Of the Fall of Man. Quest. 13. DID our first Parents continue in the estate wherein they were created ? A. Our first Parents being left to the freeedom of their own w●ll , fell from thee estate wherein they were created , by sinning against God. Q. 1. How doth it appear that man is fallen ? A. By the Scripture History , an account of it in Gen. 3.6 , 7. And when the woman saw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , she took of the fruit thereof , and did eat , and gave also unto her husband with her , and he did eat . And the eyes of them both were opened , and they knew that they were naked , and they sewed fig-leaves together , and made themselves Aprons , and they heard the voice of the Lord God walking in the garden , in the cool of the day , and Adam and his wife hid themselves from the presence of the Lord God , amongst the trees if the garden . And the sad experience we all have of it in our own selves . Rom. 5.12 . Therefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Q. 2. How could man fall , since he was made upright ? A. Though he was upright , yet his will was mutable ; and by abusing that liberty , he fell . Eccles. 7.29 . Lo this only have I found , that God hath made man upright , but they have sought out many inventions . Q. 3. How did God leave him to abuse the freedom of will ? A. Not by inclining him to abuse it ; but by with-holding that further grace which he was no way obliged to continue to him . Q. 4. Did the will of man lose its liberty to good , by the Fall ? A. Yes , it did , and is so wounded , that it cannot without preventing and regenerating grace put forth one spiritual and saving act . Eph. 2.8 , 9 , 10. For by grace are ye saved , through faith , and that not of our selves , it is the gift of God. Not of works , lest any man should boast ; for we are all his workmanship , created in Christ Iesus unto good works , &c. Q. 5. VVhat was the aggravation of Adam's Sin ? A. It was aggravated in his being a publick innocent person , so newly placed in a State of Happiness and Liberty . Q , 6. What is the first inference from the Fall ? A. That the best Creature left to himself , cannot be long safe ; as the Angels , and Adam . Psal. 49.12 . Nevertheless man being in honour abideth not , he is like the beast that perish . Q. 7. What is the second Inference ? A. That since man could not be his own keeper , he can be much less his own Saviour . 2 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our s●lves ; but our sufficiency is of God. Q. 8. What is the third Inference ? A. That it is impossible for the covenant of works to justify any one . Rom. 3.20 . Therefore by the deeds of the law there shall no flesh be justified in his sight . Rom. 8.3 . For what the law could not do , in that it was weak through the flesh ; God sending his own son , in the likeness of sinful flesh , and for sin condemned sin in the flesh . Q. 9. What is the last Inference ? A. What cause have we to bless God for Christ , who recovered us when the Fall left us helpless ? Rom. 5.6 . For when we were yet without strength , in due time Christ died for the ungodly . Of Sin. Quest. 14. WHAT is Sin ? A. Sin is any want of conformity unto , or transgression of the law of God. Q. 1. What is meant by the Law ? A. The Commands and Rules flowing from God's Soveraignty , whereby his will is manifested , and the Creature bound to obedience . Q. 2. Where is this Law written ? A. It is written either in the heart , Rom. 2.15 . Which shews the work of the law written in their hearts , which we call the law of nature . Or in the Bible , which we call the written Moral Law. Q. 3. What conformity is due to this Law of God ? A. A two fold conformity is due to it . First , Internal , in our hearts . Secondly ; External , in our lives ; and the want of either is sin , 1 Ioh. 3.4 . Whosoever committeth sin , transgresseth also the law ; for sin is the transgression of the law . Q 4. How doth it appear that the want of internal conformity is sin ? A. Because the Law requires it . Mark 12.30 . And thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength ; for this is the first commandment . And condemns the want of it , Rom. 7.7 . What shall we say then ? is the law sin ? God forbid ; nay , I had not known sin but by the law ; for I had not known lust , except the law had said , Thou shalt not covet . Q 5. Is nothing a sin but what is against God's Law ? A No , nothing can be a sin but what God hath either expresly , or by consequence forbidden in his word . Q 6 Wherein lies the evil of transgressing God's Laws ? A. The evil of sin principally lies in offence and wrong done to God , whose soveraignty it labours to shake off , and despises his will. Psal. 31.4 . Against thee , thee only , have I sinned , and done this evil in thy sight . Q. 7. VVhat further evil is in sin ? A. It highly wrongs the Sinner's Soul , by defacing , defiling , and damning it . Prov. 8.36 . But he that sinneth against me , wrongeth his own soul : all they that hate me , love death . Q. 8. VVherein is the evil of sin manifested ? A. It 's manifested in the death of Christ , the terrors of Conscience , and torments of Hell. Q. 9. VVhat course must the Sinner take to recover himself out of his misery ? A. Repentance towards God , faith towards Christ ; and both evidenced by new obedienc● . Acts 20.21 . Testifying both to the Jew , and also to the Greeks , repentance towards God , and faith towards our Lord Iesus Christ. Q. 10. VVhat may we infer from hence ? A. That we have infinite cause to bless God for Christ's satisfaction of the Law for our Sins . Of the Tree of Knowledge . Quest. 15. WHat is the sin whereby our first Parents fell from the Estate wherein they were created ? A. The sin whereby our first Parents fell from the Estate wherein they were created , was their eating the forbidden fruit . Q. 1 VVhy was this Tree called the Tree of Knowledge ? A. Not from any natural efficacy it had to give knowledge ; but the Knowledge he should have by eating , or not eating , was experimental Knowledge , ( i. ● . ) Knowledge to his Sorrow . Q. 2. VVhy did God forbid him this Tree ? A. First , For the discovery of his dominion over man. Secondly , For the trial of his subjection and obedience . Thirdly , For the aggravation of his sin , if he should eat . Q. 3. VVhat evil was there in eating of it ? A. There was a twofold Evil , the evil of Sin , and the evil of Punishment , both very great . Q. 4. What was the Evil of Sin ? A. A threefold Evil of Sin. First , Against God , called disobedience . Rom. 5.19 . For as by one man's disobedience many were made sinners . Secondly , Against himself , Soul , Body , and Estate . Thirdly , Against his Posterity . Rom. 5.12 . Wherefore as by one man sin entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . Q 5. What was the Evil of Punishment ? First , Loss of God's Image . Secondly , Horror of Conscience . Thirdly , Sorrow on the Female Sex. Fourthly , Curse on the Creature . Fifthly , Expulsion from Paradise . Sixthly , Death both of Body and Soul. Q 6. What is the first Instruction from it ? A. To take heed of small beginnings of Temptations , and resist it in the first motions . Iam. 3.5 . Behold how great a matter a little fire kindleth . Q. 6. What is the second Inference ? A. Not to hold a parly with the tempter . See 2 Cor. 11.3 . But I fear lest by any means , as the serpent beguiled Eve , through his subtilty ; so your minds should be corrupted from the simplicity that is in Christ. Q. 8. What is the third Inference ? A. That Satan's policy lies much in the choice of his tempting instruments ; as Eve and Peter , &c. Q. 9. VVhat is the fourth Inference ? A. A necessity of keeping strong-guards on our Senses . Isa. 33.15 . That stoppeth his ears from hearing of blood , and shutteth his eyes from seeing evil , he shall dwell on high , his place of defence shall be the munition of rocks . Q. 10. VVhat is the fifth Inference ? A That Covenant-breaking is a heinous sin , which God will punish . Hos. 8.1 . He shall come as an Eagle against the house of the Lord , because they have transgressed my covenant , and trespassed against my laws . Q. 11. VVhat is the last Inference ? A. That the corruption of our nature is much seen in desiring forbidden things . Rom. 7.7 . VVhat shall we say then ? Is the law sin ? God forbid : Nay , I had not known sin , but by the law ; for I had not known lust , except the law had said , Thou shalt not covet . Of the Fall of Adam , and ours in him . Quest. 16. DId all Mankind fall in Adam's first transgression ? A. The Covenant being made with Adam , not only for himself , but for his posterity ; all mankind descending from him by ordinary Generation , sinned in him , and fell with him in his first transgression . Q. 1. Did no man ever escape the Sin of Adam ? A. Yes , The man Christ Jesus did , and he only . Heb. 7.26 . For such an high priest became us , who is holy , harmless , undefiled , separate from sinners . Q. 2. Why was not Christ tainted with it ? A. Because he came into the world in an extraordinary way . Mat. 1.18 . Now the birth of Christ was on this wise , when as his mother Mary was espoused to Joseph , before they came together , she was found with child of the Holy Ghost . Q. 3. How doth it appear all others are tainted with it ? A. It appears by Scripture-Testimony . Rom. 5.12 . Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . And experience of the best men . Rom. 7.21 . I find then a law , that when I would do good , evil is present with me . Q. 4. How came all men to fall with Adam ? A. Because all were included in Adam 's Covenant , as a Man's Covenant includes his Children before they be born ; or the treason of the father affects his posterity . Q. 5. What infer you from hence ? A. The stupendious wisdom of God in sending Christ in our nature , and yet without the sin and taint of it . 1 Cor. 1.24 . Christ the wisdom of God. Q. 6. What is the second Inference ? A. Hence we learn the admirable love of Christ in taking our nature , with all the sinless Infirmities thereof . Rom. 8.3 . For what the law could not do , in that it was weak through the flesh , God sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh . Q. 7. What is the third Inference ? A. The necessity of our Union with Christ , in order to our participation of his Righteousness and Redemption . 1 Cor. 15.22 . For as in Adam all die , so in Christ shall all be made alive . Q. 8. What is the fourth Inference ? A. Hence we learn the malignant and mortal nature of sin , in as much as our sin defiled and destroyed a whole world . Q. 9. What is the fifth Inference ? A. That though all be not equally sensible of their need , yet one sinner needs Christ as much as another . Q. 10. What is the last Inference ? A. That no man hath any cause or reason to boast of the goodness of his nature , since the best were by nature under the same sin and misery as the worst . Eph. 2.3 . Among whom also we all had our conversation in times past , in the lust of our flesh , fulfilling the desires of the flesh , and of the mind , and were by nature the children of wrath even as others . Of Original Sin. Quest. 17. INto what Estate did the Fall bring Mankind ? A. The Fall brought Mankind into an Estate of Sin and Misery . Q. 18. Wherein consists the sinfulness of that Estat● whereinto Man fell ? A. The fulness of that Estate whereinto man fell , consists in the guilt of Adam●s first Sin , the want of original Righteousness , and corruption of his ●●ole Nature , which is commonly called original Sin ; together with all actual Transgressions which proceed from sin . Q. 1. How many sorts of Sin are all men under ? A. All men are guilty before God of two sorts of Sin ; of Original , and Actual . Psal. 51.5 . Behold , I was shapen in iniquity , and in sin did my mother conceive me . Eccles. 7.20 . For there is not a just man upon earth , that doth good and sinneth not Q. 2. How can we be guilty of Adam's first Sin ? A. We are guilty of it , because Adam sinned not only as a single , but also as a publick Person , and representative of all Mankind . Rom. 5.15 , 16 , 17. But not as the offence ; so also 〈◊〉 the free gift ; for if through the offence of one , many be dead : much more the grace of God , and the gift by grace , which is by one ma● , Iesus Christ , hath abounded unto many , and not as it was by one that sinned , so is the gift ; for the judgment was by one to condemnation . Q 3. How else came we under his guilt ? A. We are guilty of his Sin by Generation , for we were in his loyns ; as treason stains the blood of the posterity , or the parents Leprosie the Children . Psal. 51.5 . Behold I was shape● in iniquity , and in sin did my mother conceive me . Q 4. Wherein doth it consist ? A. It consists in two things . First , In our aversation and enmity to that which is good . Rom. 7.18 . In me , that is , in my flesh , there dwelleth no good thing . Secondly , In proneness to that which is evil . Rom. 7.14 . But I am carnal , sold under sin . Q 5. Is this corruption of Nature in all Men ? A. Yes , In all meer men and women , none exempted . Rom. 3.10 . and 23. As it is written , There is none righteous , no not one , for all have sinned , and come short of the glory of God. Q. 6. In what part of our Nature doth this Sin abide ? A. It abides in the whole man , in every part of man , both Soul and Body . Gen. 6.5 . God saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually . 1 Thes. 5.23 . Now the God of peace sanctify you wholly , and I pray God your whole spirit , and soul , and body , be preserved blameless unto the coming of our Lord Iesus Christ. Q. 7. How is the Body infected by it ? A. In the readiness of the bodily members to further sin , and its temptations in the Soul. Rom. 3.13 , 14 , 15. Their throat is an open sepulcher , with their tongues they have used deceit , the poyson of Asps is under their lips , whose mouth is full of cursing and bitterness , their feet are swift to shedblood . Q. 8. What learn we from Original Sin ? A. To bear patiently the miseries we see on our Children , and their death also without murmuring . Rom. 5.14 . Nevertheless death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adam's transgression . Q. 9. What is the second Instruction ? A. It teaches us humility , and should be matter of confession and humiliation , when we sin actually . Psal. 51.5 . Behold I was shapen in iniquity , and in sin did my mother conceive me . Q. 10. What is the third Instruction ? A. It should provoke parents to use their utmost diligence for the conversion of their Children , who draw sin from them . Q 11. What is the last Instruction ? A. It teaches us the necessity of Regeneration , and should provoke us greatly to desire it . Of Man's Misery . Quest. 19. WHat is the Misery of that Estate whereinto Man fell ? A. All Mankind by their Fall lost communion with God , are under his wrath and curse ; and so made liable to all miseries in this life , to death it self , and to the pains of Hell for ever . Q. 1. What communion had God with Man before the Fall ? A. Man then enjoyed the gracious presence and favour of God with him , which was better than life . Q. 2. How doth it appear this was lest by the Fall ? A. It appears by Scripture-Testimony , That Adam lost it as to himself . Gen. 3.8 And Adam and his wife hid themselves from the presence of the Lord God , among the trees of the garden . And we in him . Eph. 2.12 . At that time ye were without Christ , being aliens from the commonwealth of Israel , and strangers from the covenants of promise , having no hope , and without God in the world . Q. 3. Was this the only misery that came by the Fall ? A. No ; Man did not only lose communion with God , but fell under his wrath and curse . Eph. 2.3 . And were by nature children of wrath , even as others . Q. 4. Doth the wrath and curse of God then lie on all Men ? A. It lies on all the unregenerate in the world . Gal. 3.10 . Cursed is every one that continueth not in all things which is written in the book of the law , to do them . But believers are delivered from it by Christ. 1 Thes. 1.10 . Even Iesus , which delivered us from the wrath to come . Q. 5. How are the miseries of Man by the Fall divided ? A. They are divided into the miseries of this world , and of the world to come . Q 6. What are the miseries that come on them in thss world ? A. The miseries of life ; as Sickness , Pain , Poverty on the Body , Fear , Trouble , Sorrow on the Mind , and at last Death it self Rom. 6. ult . The wages of sin is death . Q. 7. What are the Miseries after this Life ? A. The Pains and Torments of Hell for ever . Psal. 9.17 . The wicked shall be turned into hell . Q. 8. What are the Torments of Hell ? A. Pain of Loss , and Pain of Sense . Mat. 25.41 . Depart from me ye cursed into everlasting fire . Q. 9. What learn you from hence ? A. The woful State of the unconverted . Miserable here , and miserable to Eternity . Q. 10. What else learn we hence ? A. The great salvation Believers have by Christ from all this misery . Heb. 2.3 . How shall we escape if we neglect so great salvation , which at the first began to be spoken by the Lord , and was confirmed unto us by them that heard him . Of the Salvation of God's Elect , and of the Covenant of Grace . Quest. 20. DID God leave all Mankind to perish in the State of Sin and Misery ? A. God having out of his meer good pleasure from all eternity , elected some to everlasting life , di● enter into a covenant of grace , to deliver them out of the estate of sin and misery ; and to bring them into an estate of salvation by a redeemer . Q. 1. Are some Persons chosen to salvation , and others left ? A. Yes : God hath chosen some to salvation , and passed by others ; as the Scriptures speak . See Rom. 8.30 . Moreover whom he did predestinate , them he also called . And Jude v. 4. For there are certian men crept in unawares , who were before of old ordained to this condemnation , ungodly men , &c. Q 2. Did God chuse some because he foresaw they would be better than others ? A. No : God's choice was not on foreseen works ; but meerly of his grace , and good pleasure of his will. Eph. 1.5.6 . Having predestinated us into the adoption of children by Iesus Christ unto himself , according to the good pleasure of his will , to the praise of the glory of his grace . Q. 3. Is this Election of God made in time , and that according as men use their free will , or from Eternity ? A. Election is an Eternal act of God before the world was , and depends not on Man's using his free-will ; as appears from Eph. 1.4 . According as he hath chosen us in him , before the foundation of the world , that we should be holy , and without blame before him in love . Q. 4. Shall all that be Elected , be called , and saved ? A. Yes , the Scripture is full and plain for it . Acts 13.48 . And when the Gentiles heard this , they were glad , and glorified the word of the Lord , and as many as were ordained to eternal life , believed . Rom. 8.30 . Moreover , whom he did predestinate , them he also called , &c. Q. 5. By whom are the Elect saved ? A. By Christ the only Redeemer . Tit. 3.4 , 5 , 6. But after that the kindness , and love of God our Saviour towards man appeared not by works of righteousness which we have done , but according to his mercy , he saved us , by washing of regeneration , and renewing of the Holy Ghost , which he shed on us abundantly , through Iesus Christ our Saviour . Q. 6. Is there no other way of Salvation but by Christ ? A. No , no other way is revealed in Scripture . Acts 4.12 . Neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . Q 7. What learn you from God's Election ? A. What cause we have to admire Free-grace in our choice , who were no better than others . Eph. 2.3 . And were by nature children of wrath , even as others . Q. 8. What is the second Instruct●on ? A It teaches us humility , we made not our selves to differ ; but the free grace of God made the difference . 1 Cor. 4.7 . For who maketh thee to differ from another ? Q. 9. What is the third Instruction ? A. It teaches us diligence to make our Election sure to our selves , by our calling . 2 Pet. 1.10 . Wherefore the rather brethren , give diligence to make your calling and election sure . Q. 10. What is the fourth Instruction ? A. It is matter of comfort to God's Elect , amidst all dangers in the world . 2 Tim. 2.19 . Nevertheless the foundation of God standeth sure , having this seal , The Lord knoweth them that are his . Of the Covenant of Grace . Quest. 1. WHat is the Covenant of Grace ? A. It is a new compact or agreement made with Sinners , out of meer grace , wherein God promiseth to be our God , and that we shall be his people , and to give everlasting life to all that believe in Christ. Ier. 31.33 . But this shall be the covenant that I will make with the house of Israel , after those days , saith the Lord , I will put my law in their inward parts , and write it in their hearts , and will be their God , and th●y shall be my people . Q 2. How doth this covenant differ from the Covenant of works ? A. They differ many ways ; but principally in three things . First , The Covenant of works had no Mediator ; the Covenant of Grace hath a Mediator . Heb. 12.24 And to Iesus the Mediator of the new Covenant . Secondly , In the former , no place was found for repentance . In the Second , God admits it . Heb. 8.10 . For this is the covenant that I will make with the House of Israel , after those days , saith the Lord , I will put my laws in their minds , and write them in their hearts , and I will be to them a God , and they shall be to me a people . Ver. 12. For I will be merciful to their unrighteousness , and their sins will I remember no more . Thirdly , In their condition ▪ the former requires exact Obedience , the latter Faith , and sincere Obedience . Mark 16.16 . He that believeth , and is baptized , shall be saved . Q. 3. May a Sinner that hath no worthiness at all of his own , be taken into the Covenant of Grace ? A. Yes , he may . Isa. 43 25. I , even I , am he , that blotteth out thy transgressions for mine own sake , and will not remember thy sins . This Covenant is not of Works , but of Grace . Rom. 11.5 , 6. And if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works then it is no more grace , otherwise work is no more work . Q 4. Is this Covenant changeable , or an unchangeable Covenant ? A. No , it is not changeable , but everlasting and unchangeable forever . Isa. 54.10 . For the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace be removed , saith the L●rd , that hath mercy on thee . Q. 5. What are the principal things bestowed in this Covenant ? A. God himself , and in and with him pardon and salvation . Ier. 31.33 . I will be their God , and they shall be my people . Q. 6. Can no Sin be forgiven out of this Covenant ? A. No , God pardons none out of this Covenant . Iob 3.18 . But he that believeth not , is condemned already . Q. 7. What is the first Instruction hence ? A. Humbled and believing Sinners have singular support from this New Covenant . 1 Iohn 2.12 . I write unto you little children , because your sins are forgiven you for his name sake . Q. 8. What is the second Instruction from hence ? A. That 't is the great concern of all men to examine whether they be in this Covenant , or no. 2 Cor. 13.5 . Examine your selves , whether ye be in the faith , prove your own selves ; know ye not your own selves , how that Iesus Christ is in you , except y● be reprobates . Q. 9. What is the third Instruction ? A. See here the miserable State of the wicked , which have no interest in it . Psal. 50.16 . But unto the wicked God saith , What hast thou to do to declare my Statutes , or that thou shouldst take my covenant in thy mouth ? Q. 10. What is the last Instruction ? A. That Christians are obliged to walk as people in Covenant with God 1 Pet. 2.9 . But ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people ; that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . Of the only Redeemer . Quest. 21. WHo is the Redeemer of God's Elect ? A. The only Redeemer of God's Elect , is the Lord Iesus Christ , who being the Eternal Son of God , became man , and so was , and continueth to be God and Man , in two distinct natures , and one person for ever . Q. 1. What doth the name Redeemer signify ? A. It signifies one that frees another out of Captivity and Bondage , as Christ did . Matt. 20.28 . And to give his life a ransome for many . Q. 2. What was the misery from which Christ delivered us ? A. A twofold misery , vis . Sin and Hell. First , Sin. Mat. 1.21 . Thou shalt call his name Iesus , for he shall save his people from their sins . Secondly , Hell. 1 Thes. 1.10 . Even Iesus , who delivered us from the wrath to come . Q. 3. How did Christ deliver us from this Misery ? A. First , By Price . Sec●udly , By Power . By Price . 1 Pet. 1.18 , 19. Ye are not redeemed with silver and gold from your vain conversation , received by tradition from your fathers : but with the precious blood of Christ , as of a lamb without blemish , and without spot . By power . Col. 1.13 . Who hath delivered us from the power of darkness , and hath translated us into the Kingdom of his dear son . Q. 4. When was the Redemption wrought by Christ ? A. It was decreed from Eternity ; it was actually wrought on the Cross. Col. 1.20 . And having made peace through the blood of his cross ▪ by him to reconcile all things unto him self , by him , I say , whether they be things in earth , or things in heaven . Q. 5. How then could they be redeemed that died before ? A. Though Christ's Blood was actually shed after the Old-Testament believers died ; yet the virtue of Christ's Death extends to them , as well as us . Heb. 11.39 , 40. And these all having obtained a good report through faith , received not the promise , God having provided some better thing for us , that they without us should not be made perfect . Q. 6. Why would not God deliver us without such a Redeemer ? A Because it was not so much for the honour of his Justice . Rom. ● . 25 . Whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of God. To declare , I say , at this time his righteousness , that he might be just , and the justifier of him that believeth in Iesus . Q. 7. What is the first Instruction hence ? A. That all that are out of Christ are in a miserable Bondage , and Captivity . Iohn 8.36 . If the son therefore shall make you free , ye shall be free indeed . Q. 8. What is the second Instruction ? A. Hence see the heinous nature of Sin , which required such a price to satisfy for it . 1 Pet. 1.18 , 19. VVe were not redeemed with corruptible things , as silver and gold , but with the precious blood of Christ , as of a lamb without blemish , and without spot . Q. 9. VVhat is the third Iustruction hence ? A. The wonderful love of Christ in redeeming us at such a rate . Rev. 1.5 . Who loved us , and washed us from our sins in his own blood . Q. 10. What is the last Instruction ? A. This strongly obligeth us to an universal holiness . 1 Cor. 6.20 . For ye are bought with a price ; therefore glorify God in your body , and in your spirit , which are Gods. Of Christ's Incarnation . Quest. 22. HOw did Christ being the Son of God become man ? A. Christ the Son of God became man , by taking to himself a true Body , and a reasonable Soul , being conceived by the power of the Holy Ghost , in the womb of the Uirgin Mary , and born of her , yet without Sin. Q. 1 ▪ Who is the only Redeemer of God's Elect ? A. The Lord Jesus Christ is their only Redeemer , and there is no other Redeemer besides him . Acts 4.12 . Neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . Q. 2. How is he the Son of God , or can be , as no other is so ? A. He is the Son of God by Nature , from all Eternity , and so no Angel or Saint is . Heb. 1.5 . For unto which of the Angels said he , at any time , Thou art my son , this day have I begotten thee ? Q. 3 VVhy was it necessary he should become man ? A. That he might be capable to suffer Death in our room . Heb. 2.15 , 16 , 17. For verily he took not on him the nature of angels , but he took on him the seed of Abraham ; wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high priest , in things pertaining to God , to make reconciliation for the sins of the people . Q. 4. Why must the Redeemer be God as well as Man ? A. Because the blood of a meer man could not satisfy and redeem us . Acts 20.28 . Feed the church of God , which he hath purchased with his own blood . Q. 5. Do these two Natures make two Persons ? A. No , The Humane Nature is united to the second Person , and subsists in union with it . Iohn 1.14 . And the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . Q 6. VVas the Union only for a time ? A. No , It continues and abides for ever . Heb. 7.24 . But this man , because he continueth ever hath an unchangeable 〈…〉 Q. 7. What is the first Instruction hence ? A Hence we learn the transcendent love of God to poor Sinners . Iohn 3.16 . God so loved the world , that he gave his only begotten son , that whosoever believeth on him should not perish , but have everlasting life . Q 8. What is the second Instruction ? A. Hence we learn the matchless love of Christ , that he should stoop to such a condition for us . 2 Cor. 8.9 . For ye know the grace of our Lord Iesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be made rich . Q. 9 What is the third Instruction ? A. That the greatest Sins are capable of remission to Believers . Iohn 1.29 . Behold , the lamb of God which taketh away the sins of the world . Q 10. What is the fourth Instruction ? A. That those that be in Christ need not fear the denial or want of an● other mercy . Rom 8.32 . He that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? Q. 11. What is the fifth Instruction ? A. Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ Q. 12. What is the sixth Instruction ? A. This teaches us the miserable condition of all that are out of Christ , and the necessity of their damnation , he being the only Redeemer . Of the Manner of Christ's Incarnation . Quest. 1. WAS Christ's Incarnation a voluntary act in him ? A. Yes , it was ; for though he had a command to die for us , Iohn 10.18 . No man taketh it from me , but I lay it down of my self , I have power to lay it down , and I have power to take it again ; Yet he came willingly . Psal 40.6 , 7. Sacrifice and offerings thou didst not desire , mine ears hast thou opened ; burnt offerrings , and sin offerings hast thou not required ; lo , I come , in the volume of thy book , it is written of me , V. 8. I delight to do thy 〈…〉 Q. 2. Was the Body of Christ a real and true Humane Body ? A. Yes , it was a true and real Body , not the appearance and shape of a Body only . Luke 24.38 . And he said unto them , Why are ye troubled , and why do thoughts arise in your hearts ? Ver. 29. Behold my hands , and my feet , that it is I my self ; handle me , and see , for a spirit hath not flesh and bones as ye see me have . Q. 3. Had he a true Humane Soul as well as a Body ? A. Yes , he had , a real Humane Soul also , and all the natural faculties and powers thereof . Mat. 26.38 . Then saith he unto them ▪ My soul is exceeding sorrowful , even unto death . Q. 4. Was he then in all respects like to other men ? A. No ; his conception was not like others . Isa. 7.14 . Behold , a virgin shall conceive , and bear a son , and shall call his name Emanuel . And he had no sin in him as others have . Heb. 7.26 . For such an high priest became us , who is holy , harmless , undefiled , separate from sinners . Q. 5. Did Christ put off the Humane Nature at his Ascention ? A. No , he did not , but carried it up to glory , and now is in our Nature in Heaven . 1 Tim. 3.6 . Received up into glory . Q. 6. Why did he assume our Nature ? A. That he might die in it for our Salvation . Heb. 2.15 . And delivered them who through fear of death were all their life time subject to bondage . Q 7. Why did he rise in it after Death ? A. He raised it from the dead , for our Justification . Rom. 4.25 . Who was delivered for our offences , and was raised again for our Iustification . Q 8. Why did he ascend in our Nature into Heaven ? A. To be a Mediator of intercession in our Nature : Heb 7.25 . Wherefore he is able also to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them . Q 9. What is the first Instruction from hence ? A. That the Body of Christ is not every where , but is contained in Heaven . Acts 3.21 . Whom the heaven must receive till the times of restitution of all things . Q. 10. VVhat is the second Iustruction ? A. That Christ is full of tender compassions to his peoples infirmities . Heb. 4.15 . For we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . Q. 11. VVhat is the third Instruction ? A. That great and admirable is the glory designed for the bodies of Believers . Phil. 3.21 . VVho shall change our vile bodies , that it may be fashioned like unto his glorious body , according to the working , whereby he is able even to subdue all things unto himself . Q. 12. VVhat is the last Instruction ? A. That the bodily Eyes of Believers after the Resurrection , shall see Christ in glory . Iob 19.26 , 27. And though after my skin , worms destroy this body , yet in my flesh shall I see God. VVhom I shall see for my self , and mine eyes shall behold , and not another . Of Christ's Offices . Quest. 23. WHat Offices doth Christ execute as our Redeemer ? A. Christ as our Redeemer doth execute the Office of a Prophet , of a Priest , and of a King , both in his Estate of Humiliation and Exaltation . Q. 1. What are the States and Conditions of our Redeemer ? A. Christ's States are twofold , namely , his State of Humiliation , and his State of Exaltation . Phil. 2.8 , 9. And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross . VVherefore God also hath highly exalted him , and given him a name above every name . Q. 2. How many Offices belongs to Christ in these States ? A. Christ hath a threefold Office ; namely , of a Prophet , of a Priest , and of a King. Q. 3 Why doth Christ take all these three Offices ? A. Because they are all necessary for our salvation , and we have the benefit of them all . 1 Cor. 1.30 . Who of God is made unto us wisdom , and righteousness , and sanctification , and redemption . Q. 4. Can no man take Christ in one Office , and not in another ? A. No ; whoever will have the benefit of any one , must receive him in all . Acts 5.31 . Him hath God exalted with his right hand to be a prince , and a saviour , for to give repentance unto Israel , and forgiveness of Sins . Q. 5. What respect have the Offices of Christ to the Promises ? A. The Promises flow out of them as out of their Fountain . 2 Cor. 1.20 . For all the promises of God in him , are Yea , and in him , Amen . Q. 6. What Promises flow out of the Prophetical Office ? A. All the Promises of Illumination , Guidance and Direction flow out of Christ's Prophetical Office. Q. 7. What Promises flow out of the Priestly Office ? A. All the Promises of Pardon and Peace flow out of it . Q. 8. What Promises flow out of the Kingly Office ? A. All the Prom●ses of Defence , Protection and Deliverances . Q 2. What is the first instruction ? A. Hence we learn the compleatness of Christ for all the wants of his people . Col. 2.10 . And ye are compleat in him . Q. 10. What is the second Instruction ? A. Hence we learn the folly and misery of all Hypocrites that close partially with Christ. Q 11 What is the third Instruction ? A. Hence we learn the singular dignity of the Lord Jesus . None ever have all those Offices but Christ. Q. 12. What is the last Instruction ? A. That Faith is a considerate act ; and requires much deliberation . Of C●rist's Prophetical Office. Quest. 24. HOW doth Christ execute the Office of a Prophet ? A. Christ executeth the Office of a Prophet , in revealing to us by his word and spirit , the will of God for our salvation . Q. 1. What doth Christ's Prophetical Office imply ? A. It implies man's natural blindness and ignorance . 1 Cor. 2.14 . But the natural man receiveth not the things of the spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . Q. 2. What ●lse doth it imply ? A. That Christ is the original and fountain of all that light , which guides us to salvation . 2 Cor. 4.6 , 7. For God who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. Q. 3. How doth Christ teach men the will of God. A. He doth it by external Revelation of it . Acts 3.22 . For Moses truly said unto the fathers , A prophet shall the Lord your God raise up unto you of your brethren , like unto me , him shall ye hear in all things , whatsoever he shall say unto you . And by internal illumination . Luke 24.45 . Then opened he their understanding , that they might understand the Scripture . Q. 4 What need then of man's ministry ? A. Very much ; for Christ hath instituted Ministers as instruments , by whom he will teach us . Eph. 4 11 , 12. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ. Acts 26.18 . To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins . Q. 5. Can no man savingly know the will of God without the teachings of Christ ? A. No ; though common knowledge may be obtained in a natural way , yet not saving . Mat. 11.25 . At that time Iesus answered , and said , I thank thee , O father , Lord of heaven and earth ; because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . Q. 6. How appears it that Christ is appointed to this office ? A. We have the written word for it . Acts 3.22 . A prophet shall the Lord your God raise up unto you of your brethren , like unto me , him shall ye hear in all things , whatsoever he shall say unto you . Q. 7. What is the first Instruction hence ? A. None need be discouraged at their natural weakness , if Christ be their Teacher . Mat. 11.25 . At that time Iesus answered , and said , I thank thee , O father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . Psal. 19.7 . The testimonies of the Lord are sure , making wise the simple . Q. 8. What is the second Instruction ? A. That it 's a dreadful judgment to be spiritually blinded under the Gospel . 2 Cor. 4.3 , 4. But if our Gospel be kid , it is hid to them that are lost , in whom the God of this world hath blinded the minds of them that believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine into them . Q. 9. What is the third Instruction ? A. That Prayer is the best Expedient to obtain saving Knowledge . Iam. 1.5 . If any of you lack wisdom , let him ask of God , that giveth to all men liberally , and upbraideth not , and it shall be given him . Q 10. What is the last Instruction ? A. Learn hence the transcendent excellency of the Knowledge of Christ above all other knowledge . Phil. 3.8 , 9. Yea doubtless , I count all things but loss , for the excellency of the knowledge of Christ Iesus my Lord. Of Christ's Priesthood . Quest. 25. HOW doth Christ execute the Office of a Priest ? A. Christ executeth the Office of a Priest , in his once offering up of himself a sacrifice to satisfy Divine Iustice , and reconciling us to God , and in making continual intercession for us . Q. 1. What is the Priesthood of Christ in general ? A. It is his expiation of our Sins by the sacrifice of himself ▪ and obtaining God's favour for us . Col. 1.20 . And having made peace through the blood of his cross , by him to reconcile all things unto himself ; by him , I say , whether they be things in heaven , 〈◊〉 things in earth . Q. 2. What are the parts of Christ's Priestly Office ? A. It hath two parts . First , Oblation , or offering of himself . Heb. 9.14 . How much more shall the blood of Christ , who through the eternal spirit offered himself without spot to God , purge your consciences from dead works to serve the living God. Secondly , Intercession for us . Heb. 7.25 . Wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them . Q 3. What is the end of Christ's Oblation ? A. The end of it as to God , it was to satisfy his Incensed Justice . Rom. 3.25 . Whom God hath set forth to be a propitiation 〈…〉 mission of sins that are past , through the forbearance of God. And as to men , to put away their sins . Heb. 9.26 . For then must he often have suffered since the foundation of the world , but now once in the end of the world , he hath appeared to put away sin by the sacrifice of himself . Q. 4. What is the first difference between Christ and other Priests ? A. Other Priests offered the Blood of Beasts ; Christ his own Blood. Heb. 9.12 . Neither by the blood of Goats and Calves , but by his own blood , he entred in once into the holy place , having obtained eternal redemption for us . Q. 5. What is the second difference ? A. They offered many Sacrifices ; Christ perfected all by one offering . Heb. 10.14 . For by one offering he hath perfected for ever them that are sanctified . Q. 6. What was the sacrifice Christ offered to God ? A. His Body . Heb. 10.10 . By the which will we are sanctified through the offering of the body of Iesus Christ once for all . And his Soul. Isa. 53.10 . When thou shalt make his soul an offering for sin . Q. 7. Whence is the efficacy of this Sacrifice ? A. From the Divine Person to whom that Soul and Body was united . Acts 20.28 . Feed the Church of God , which he hath purchased with his own blood . Q. 8. VVhat is the first Inference from it ? A. That Believers are discharged by Christ from all their sins and debts . Acts 13.36 . And by him all that believe are justified from all things . Q. 9. VVhat is the second Inference ? A. That it is a fearful thing to fall into the hands of an absolute God. Luke 23.31 . For if they do these things in a green tree , what shall be done in the dry ? Q. 10. VVhat is the third Inference ? A. That it 's impossible for man to satisfy God for his own Sins . Psal. 130.3 . If thou , Lord , shouldest mark iniquities , O Lord , who shall stand ? Q. 11. VVhat is the last Inference ? A. That the Christian Religion only settles the conscience in peace . Heb. 9.14 . How much more shall the blood of Christ , who through the eternal spirit offered himself without spot to God , purge your consciences from dead works to serve the living God ? Of Christ's Kingly Office. Quest. 26. HOW doth Christ execute the Office of a King ? A. Christ executeth the Office of a King in subduing us to himself , in ruling and defending us , and restraining and conquering all his and our Enemies . Q. 1. How manifold is Christ's Kingdom ? A. Twofold . First , Internal in men's Souls . Luke 17.20 . Behold the kingdom of God is within you . Secondly , External over the world . Eph. 1.22 . And hath put all things under his feet , and gave him to be head over all things to the Church . Q. 2. VVhat is the End of Christ's providential Kingdom ? A. The good and salvation of the Church . Iohn 17.2 . At thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . Q. 3. VVherein doth he exercise his Kingly Power ? A. In restraining his , and his peoples enemies . Psal. 76.10 . Surely the wrath of man shall praise thee , the remainder of wrath shalt thou restrain . Q. 4. How else is it Exercised ? A. In protecting his Church amidst all Enemies . Exod. 3.3 . And Moses said , I will now turn aside , and see this gre●● sight , why the bush is not burnt . Q. 5. VVhat Instruments doth Christ use ? A. Angels are ministring Spirit to him . Heb. 1.14 . Are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? And men , yea the worst of men . Rev. 12.16 . And the earth helped the woman , and the earth opened her mouth and swallowed up the Flood which the dragon cast out of his mouth . Q. 6. In what manner doth Christ rule the world ? A. By Supream power . Rev. 9 16. He hath on his vesture and on his thigh a name written , King of kings , Lord of lords . And perfect Wisdom . Eph. 1.11 . In whom also we have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsel of his own will. Q 7. What learn we from hence ? A. That the Church is saved amidst all dangers . Ier. 30.11 . For I am with thee , saith the Lord , to save thee ; though I make a full end of all nations , whither I have scattered thee , yet will I not make a full end of thee . Q. 8. What is the second Instruction ? A. That the godly may safely trust to Christ's care . 2 Chron. 16.9 . For the eyes of the Lord run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him . Q. 9. VVhat is the third Instruction ? A. That all plots against the Church shall surely be defeated Isa. 54.17 . No weapon that is formed against thee shall prosper . Q 10. VVhat is the fourth Instruction ? A. It gives the Saints full satisfaction in all conditions . Rom. 8.28 . And we know that all things work together for good to them that love God , to them that ●re called according to his purpose . Q. 11. VVhat is the last Inference ? A. We should not stand in a slavish fear of men . Isa. 51.12 . I , even I am he that comforteth you ; who art thou that hou shouldst be afraid of a man , that shall die and of the son of man which shall be made as grass ? Of Christ's Humiliation . Quest. 27. WHerein did Christ's Humiliation consist ? A. Christ's Humiliation consists in his being born , and that in a low condition , made under the Law , undergoing the miseries of this life , the wrath of God , and the cursed death of the cross ; in being buried , and continuing under the power of death for a time . Q. 1. VVhat doth Christ's humbling of himself import ? A. His voluntariness in the deepest point of Self-denial . Psal. 40.7 . Then said I , lo I come , in the volume of the book it i● written of me . Q 2. VVhat was the first act of Christ's Humiliation ? A. His taking man's Nature on him , with all its sinless Infirmities . Rom. 8.3 . God sending his own son , in the likeness of sinful flesh , and for sin condemned sin in the flesh . Q. 3. What is the second part of his Humiliation ? A. That mean life he lived in this world , which obscured his Divine Glory . Mark 6.3 . Is not this the carpenter , the son of Mary ? Q 4. VVhat was the first thing in Christ's Life that humbled him ? A. The poverty of it . Mat. 8.20 . And Iesus saith unto him , The foxes have holes , and the birds of the air have nests ; but the son of man hath not where to lay his head . Q 5. VVhat was the second thing in his life that humbled him ? A. The Temptations of Satan , to which he was subject . Mat. 4.1 . Then was Iesus led up of the spirit into the wilderness , to be tempted of the devil , and that for our sakes . Heb. 2.17 . VVherefore in all things it behoveth him to be made like unto his brethren . v. 18. For in that he himself hath s●ffered , being tempted , he is able to succour them that are tempted . Q 6. What is the third thing in Christ that humbled him ? A. His subjection to the Law. Gal. 4.4 . But when the fulness of the time was come , God sent forth his son , made of a woman , made under the law . Q 7. What was the fourth thing in Christ's life that humbled him ? A. The Reviling and Contradictions of Sinners . Heb. 12.3 . For consider him that endured such contradiction of sinners against himself . Q. 8. Wherein was Christ humbled in his death ? A. His death was painful and ignominious . Gal. 3.13 . Christ hath redeemed us from the curse of the law , being made a curse for us . For it is written , Cursed is every one that hangeth o● a tree . Made a curse for us ▪ and deserted in it . Mat. 27.46 . And about the ninth hour , Iesus cried with a loud voice , saying ; Eli , Eli , Lamasabachthani , that is to say , My God , my God , why hast thou forsaken me ? Q 9. What is the first Inference from hence ? A. That lowliness and humility becomes Christ's Followers . Mat. 11.29 . Take my yoke upon you , and learn of me , for I am meek , and lowly in heart . Q. 10. What is the second Inference ? A. That Christ's love to Sinners is astonishingly great . 2 Cor. 8.9 . For ye know the grace of our Lord Iesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be made rich . Q. 11. What is the third Inference ? A. Christians should be ready to suffer for Christ. 1 Pet. 4.1 . Forasmuch as Christ hath suffered for us in the flesh ; arm your selves likewise with the same mind ; for he that hath suffered in the flesh , hath ceased from sin Q. 12. What is the last Inference ? A. That Humiliation is the true way to Exaltation . Mat. 23.12 . And whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . Of Christ's Exaltation . Quest. 28. WHerein consists Christ's Exaltation ? A. Christ's Exaltation consists in his rising again from the dead on the third day ; in ascending up into heaven , in sitting at the right hand of God the Father , and in coming to judge the World at the last day . Q. 1. What is the first step of Christ's Exaltation ? A. His Resurrection from the dead . Q. 2. How doth his Resurrection appear ? A. By the Scripture Prophesies accomplisht in him . 1 Cor. 15.4 . And that he was buried , and that he rose again the third day , according to the scriptures . Q 3. Why did Christ rise again ? A. To establish our Faith , and abolish our Sins . 1 Cor. 15.17 . And if Christ be not risen , your faith is vain , you are yet in your sins . Q. 4. What other end was there of Christ's Resurrection ? A. To declare his Divine Power . Rom. 1.4 . And declare● to be the son of God with power , according to the spirit of holiness by the resurrection from the dead . And to evidence the fulness of his satisfaction . John 16.10 . Of rihgteousness , because I go to my father , and ye see me no more . Q. 5. Did Christ rise in the same Body he laid down ? A. It was substantially the same . Iohn 20.27 . Then saith he to Thomas , Reach hither thy finger , and behold my hands ; and reach hither thy hand , and thrust it into my side , and be not faithless , but believing . Q. 6. What doth Christ's Resurrection teach us ? A. The certainty of Resurrection after death . 1 Cor. 15.20 . But now is Christ risen from the dead , and become the first fruits of them that slept . Q. 7. What was the second step of Christ's Exaltation ? A. His Ascention after forty days into Heaven . Acts 1.2 , 3. Until the day in which he was taken up , after that he through the Holy Ghost had given commandments unto the Apostles , whom he had ●hosen , to whom also he shewed himself alive after his passion , by many infallible proofs , being seen of them forty days , and speaking of the things pertaining to the kingdom of God. Q. 8. VVhy did Christ stay so long on Earth ? A. To assure the truth of his Resurrection , and to settle the due Government of his Church . Acts 1.2 , 3. Q. 9. For what end did he ascend ? A. To take possession of his glory . Iohn 17.5 . And now , O father , glorify thou me with thine own self , with the glory which I had with thee before the world was . And that as our fore-runner . Heb. 6.20 . VVhither the fore-runner is for us entred , even Iesus , &c. Q. 10. In what manner did Christ ascend ? A. Triumphantly , and magnificently . Psal. 47.5 . God is gone up with a shout , the Lord with a sound of a trumpet . Q. 11. VVhat doth his ascension teach us ? A. Heavenly-mindedness . Col. 3.1 , 2. If ye them be risen with Christ , seek those things which are above , where Christ sitteth at the right hand of God ; set your affections on things above , and not o● things on the earth . And an encouragement in our Christian race . Heb. 12.1 , 2. VVherefore seeing we also are compas●ed about with so great a cloud of witnesses , let us lay aside every ●eight , and the sin which doth so easily beset us , and let us run with ●atience the race that is set before us , looking unto Iesus the au●hor and finisher of our faith . VVho for the joy that was set before him , endured the cross , despising the shame , and is sate down at the right hand of the Throne of God. The Second Part of the 28th Question of Christ's Exaltation . Quest. 1. WHat was the Third degree of Christ's Exaltation ? A. His sitting at God's right hand in Heaven . Heb. 1.3 . VVhen he had by himself purged our sins , sate down on the right hand of the majesty on high . Q. 2. VVhat doth God's right hand signify ? A. A State of Honour . Heb. 1.13 . But to which of the angels said he at any time , Sit on my right hand until I make thine enemies thy footstool ? And Power . Mat. 26.64 . Hereafter shall ye see the son of man sitting on the right hand of power . Q. 3. VVhat is implied in Christ's sitting there ? A. That his work on earth is finished . Heb. 10.11 , 12. But this man after he had offered one sacrifice for sin , for ever sate down on the right hand of God. Q. 4. VVhat else doth it signify ? A. Christ's power over all enemies . Psal. 110.2 . The Lord shall send the rod of thy strength out of Sion ; rule thou in the midst of thine enemies . Q. 5. VVhat learn we from Christ's sitting there ? A. The high honour Believers are advanced to by Christ. Eph. 2.6 . And hath raised us up together , and made us sit together in heavenly places in Christ Iesus . Q. 6. VVhat is the last step of Christ's Exaltation ? A. His coming to Judgment . Acts 10.42 . And he commanded us to preach unto the people , and to testify that it is he which was ordained of God , to be judge of quick and dead . Q. 7. It is certain there shall be a Iudgment-day ? A. Yes , the Scripture assures it . 2 Cor. 5.10 . For we must all appear before the judgment-seat of Christ. And every man's conscience witnesses to it . Rom. 2.16 . In the day when God shall judge the secrets of men by Iesus Christ , according to my Gospel . Q. 8. What is the first property of Christ's Iudgment ? A. It will be awful and solemn . 1 Thes. 4.16 . For the Lord himself shall descend from heaven with a shout , with the voice of the Arch-angel , and with the Tr●mp of God , and the dead in Christ shall rise first . Q. 9. VVhat is the second Property of it ? A. It will be exact and critical . Rom. 2.16 . In the day when God shall judge the secrets of men by Iesus Christ , according to my Gospel . Mat. 12.36 . But I say unto you , That every idle word that men shall speak , they shall give account thereof in the day of Iudgment . Q. 10. What is the third Property of it ? A. It will be an universal Judgment . Rev. 20.12 . And I saw the dead , small and great , stand before God , and the books were opened . Q. 11. How is this a part of Christ's Exaltation ? A. He now acts in the fulness of his Kingly Power . Mat. 25.34 . Then shall the King say unto them on his right hand , Come ye blessed of my father , inherit the Kingdom prepared for you from the foundation of the world . And this will rowl away the reproach of his enemies . Rev. 1.7 . Behold he cometh with clouds , and every eye shall see him , and they also which pierced him . Q. 12. What learn we from Christ's being Iudge ? A. That Believers shall not be cast in Judgment . Rom. 8.1 . There is therefore now no condemnation to them that are in Christ Iesus . Q. 13. What learn we hence ? A. The deplorable State of Christless Persons . Luke 19.27 . But those mine en●mies that would not that I should reign over them , bring hither , and slay them before me . Q. 14. What else learn we from Christ's Iudgment ? A To give all diligence to be found of him in peace . 2 Pet. 3.14 . Wherefore beloved , seeing that ye lock for such things , ●e diligent , that ye may be sound of him in peace . Of the Application of Christ. Quest. 29. HOW are we made partakers of the Redemption purchased by Christ ? A. We are made par●akers of the Redemption purchased by Chri●t , by the effectual Application of it to us by his Holy Spirit . Q. 1. What did our Redemption cost Christ ? A. It cost him his own Blood to obtain it . Heb. 9.12 . Neither by the blood of Goats and Calves , but by his own blood , he entred once into the holy place , having obtained eternal redemption for us . Q. 2. Can none have the benefit of it , exceept it be applied to them ? A. No ; if Christ be not applied , we cannot be saved . Iohn 1.12 . But as many as received him , to them gave he power to become the● Sons of God , even to them that believe on his name . Q. 3 Whos 's work or office is it to apply Christ to us ; A. It 's the office and work of God's Spirit . Tit. 3.45 . But after that the kindness and love of God our Saviour towards man appeared , not by works of righteousness which we have done ; but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost . Q. 4. W●at Means doth the Spirit use in applying Christ ? A. The external means he makes use of , is the Ministry of the Gospel . 1 Cor. 3.5 . Who then is Paul , and who is Apollo , but Ministers by whom ye believed ? Q. 5. Is this s●fficient of it self ? A. No ; the Blessing and Power of the Spirit must accompany it , or Christ cannot be applied . 1 Thes. 1.5 , 6. For our Gospel came not unto you in word only , but also in power , and in the Holy Ghost , and in much assurance , as ye know what manner of men we were among you for your sake . And ye became followers of us , and of the Lord , having received the word in much affliction , with joy of the Holy Ghost . Q. 6. To whom doth the Spirit apply Christ ? A. To those that were given him of the Father before the world was . Acts 13.48 . And as many as were ordained to eternal life believed . John 14.17 . Even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . Q. 7. Is the Application of Christ to a Soul finisht at once ? A. Tho the first act of Faith unites the Soul to Christ , yet it is a continued act . 1 Pet. 2.4 . To whom coming as unto a living stone . Q. 8. What learn you from hence ? A. What a destitute thing the Soul is that 's out of Christ. Rev. 3.17 , 18. Because thou sayest I am rich , and increased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked . Q. 9. What els● doth it teach us ? A. The riches and dignity of Believers . Christ , and all his purchases are theirs . 1 Cor. 3.22 , 23. Whether Paul , or Apollo , or C●phas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are Christ's , and Christ is God's . Q. 10. What else doth it teach us ? A. The Righteousness of God in the destruction of all unbelievers . Iohn 5.40 . Mark 16.16 . He that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . Of our Vnion with Christ. Quest. 30. HOW doth the Spirit apply to us the Redemption pu●chased by Christ ? A. By working faith in us , thereby uniting us to Christ in our effectual Calling . Q. 1. Can none have saving benefit by Christ , but such as are united to him ? A. No ; for as Adam 's Sin could not hurt us , except we had been in hin ; so Christ's Redemption cannot profit us , except we are in him . 1 Cor. 1.30 . But of him are ye in Christ Iesus , who of God is made unto us wisdom , righteousness , sanctification and redemption . Q 2. What are the Bonds of this Union ? A. The Spirit on God's part . 1 Iohn 3.24 . And he that keepeth his commandments dwelleth in him , and he in him ; and hereby we know that he abideth in us , by the spirit which he hath given us . And Faith on our part . Eph 3.17 . That Christ may dwell in your hearts by faith . Q. 3. What is the first Property of this Union ? A. It is an intimate Union . Eph. 5.30 . For we are members of his body , of his flesh , and of his bones . Q. 4. What is the second Property ? A. It is an Union never to be dissolved . Rom. 8.35 , 38. Who shall separate us from the love of Christ ? Shall tribulation , distress , or persecution , or famine , or nakedness , or peril , or sword ? for I am persuaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Q. 5. What is the third Propety of this Union ? A. It makes Christ , and all that he hath purchased , become ours . 1 Cor. 3.23 . All are yours , and ye are Christ's , and Christ is God's . Q. 6. What is the fourth property of this Union ? A. It is the foundation and root of all our spiritual and acceptable Obedience . Iohn 15.4 Abide in me , and I in you ; as the branch cannot bear fruit of it self , except it abide in the vine ; no more can ye , except ye abide in me . Q. 7. What is the first Inference from hence ? A. That saving Grace in the Saints is immortal , being sec●●red to them in and by Christ. Col. 3.3 . Your life is hid with 〈◊〉 in God. Q. 8. What is the second Inference ? A. That the relation between Christ and Believers is ver● dear and intimate . Eph. 5.30 . For we are members of his 〈◊〉 of his flesh , and of his bones . Q. 9. What is the third Inference ? A. That Believers need not be afraid to go down to 〈◊〉 Grave . Rom. 8.38 . For I am perswaded , that neither death 〈◊〉 life , — nor any other creature shall be able to separate us from th● love of God , which is in Christ Iesus our Lord. And this Unio● holds after death . Mat. 22.31 , 32. But as touching the res●rection of the dead , have ye not read that which was spoken unto y●● by God , saying , I am the God of Abraham , and the God 〈◊〉 Isaac , and the God of Iacob ? God is not a God of the dead , but 〈◊〉 the living . Q 10. What is the fourth Inference ? A. That in wronging and persecuting the Saints , 〈◊〉 wrong and persecute Christ himself . Acts 9.4 . And he fell t● the earth , and heard a voice saying unto him , Saul , Saul , Why persecutest thou me ? Q. 11. What is the fifth Inference ? A. That in relieving and refreshing the Saints , we relieve and refresh Christ himself . Mat. 25.34 , 35. For I was an hungry , and ye gave me meat , and I was thirsty , and ye gave 〈◊〉 drink ; I was a stranger , and ye took me in , naked and ye cloath●● me . I was sick , and ye visited me . I was in prison , and ye came 〈◊〉 me . Ver. 40. In as much as ye have done it unto one of the leaf of these my brethren , ye have done it unto me . Q. 12. What is the last Inference ? A. That there is a sympathy in Christ under all the pressure● and grievances of his people Heb. 4.15 . We have not an high priest which cannot be touched with the feeling of our infirmities , 〈◊〉 was in all points tempted like as we are , yet without sin . Of Effectual Calling : Quest. 31. WHAT is effectual Calling ? A. Effectual Calling is the work of God's Spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of Christ , and renewing one wills , he doth perswade and enable us to embrace Iesus Christ , freely offered to us in the Gospel . Q. 1. What makes the difference between effectual and ineffectual Calling ? A. Ineffectual calling is when men have nothing but the external sound of the Gospel . Mat. 20.16 . For many be called , and few chosen . Effectual is , when the Spirit works in conjunction with the Word . Iohn 6.45 . It is written in the prophets , And they shall be all taught of God ; every man therefore that hath heard , and hath learned of the father , cometh unto me . Q. 2. What is the First act of the Spirit in Effectual Calling ? A. Conviction of Sin. Iohn 16.8 . And when he is come , he will reprove the world of sin . Q. 3. Do the Called of God hear any voice from Heaven ? A. Ordinarily it is a call without sound , yet as efficacious as an audible Voice from Heaven . Q. 4. What is the Second act of the Spirit in our Effectual calling ? A. The illumination of the mind in the knowledge of Christ. Acts 26.18 . To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God. Q. 5. In what things doth it enlighten them ? A. In this , That Christ is their only remedy . Acts 4.12 . Neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . And their all-sufficient remedy . Heb. 7.25 . Wherefore he is able also to save them to the uttermost that come unto God by him . Q. 6. What is the Third Act ? A. His renewing of the Sinner's will , and making it flexible . Psal. 110.3 . Thy people shall be willing in the day of thy power . Ezek. 36.26 . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . Q 7. Can no man come to Christ till thus enabled ? A. No , it 's not in the power of man's nature or will , till thus renewed and enabled . Eph. 1.19 , 20. And what is the exceeding greatness of his power to us ward who believe , according to the working of his mighty power , which he wrought in Christ , when he raised him from the dead , and set him on his own right hand in the heavenly places . John 6.44 . No man can come to me except the father which hath sent me draw him . Q 8. What sort of men are most ordinarily called ? A. The poor and mean ones in the world . 1 Cor. 1.26 . For ye see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble , are called ; but God hath chosen the foolish things of the world to confound the wise ; and God hath chosen the weak things of the world to confound the things which are mighty . Q. 9. What is the first Instruction from it ? A. Souls effectually called are never lost . Rom. 11.29 . For the gifts and calling of God are without repentance . Q. 10. What is the second Instruction ? A. All things co-operare to their good . Rom. 8.28 . For we know that all things work together for good to them that love God , to them who are called according to his purpose . Q. 11. What is the third Instruction ? A. It is dangerous to refuse God's call . Prov. 1.24 . Because I have called , and ye refused , I have stretched out my hand and no man regarded . Q 12. VVhat is the last Instruction ? A. That Christians are obliged to walk suitable to their heavenly calling . 1 Thes. 2.12 . That ye would walk worthy of God , who hath called you unto his kingdom and glory . Of the Concomitants of Vocation . Quest. 32. WHAT benefits do they that are effectually called partake of in this Life ? A. They that are effectually called do in this life partake of Iustification , Adoption , Sanctification , and the several benefi●s which in this life do either accompany , or flow from them . Q. 1. Are all that be effectually called , justified ? A. Yes , God justifies all , and every Soul that obeys and answers his call . Rom. 8.30 . VVhom he called , them he also justified . Q. 2. VVhat other benefits have the called in this Life ? A. They are all the adopted Children of God. Eph. 1.5 . Having predestinated us unto the adoption of children , by Iesus Christ unto himself , according to the good pleasure of his will. Q. 3. Are those all the benefits the called receive ? A. No , they are not only justified and adopted , but also sanctified . 1 Cor. 1.30 . But of him are ye in Christ Iesus , who of God is made unto us wisdom , righteousness , and sanctification , and redemption . Q. 4. Do these three blessings come singly to the called ? A. No , they are all accompanied with multitudes of other blessings flowing from them . Eph 1.3 . Blessed be the God and Father of our Lord Iesus Christ , who hath blessed us with all spriritual blessings , in heavenly places in Christ. Q. 5. VVhat are the mercies flowing from Iustification ? A. They are great and manifold . Rom. 5.1 , 2 , 3 , 4 , 5. Therefore being justified by faith , we have p●ace with God , through our Lord Iesus Christ , by whom also we have access by faith into this grace wherein we stand , and rejoyce in the hope of the glory of God. Q. 6. VVhat are the benefits flowing from Adoption ? A. Free access to God. Eph. 3.12 . In whom we have boldness and access with confidence by the saith of him . And a Title to Heaven . Rom. 8.17 . If children , then heirs . Q. 7. What Blessings accompany Sanctification ? A. Union with Christ. Heb. 2.11 . For both he that sanctifieth , and they who are sanctified , are all of one . And Right to the Inheritance . Acts 20.32 . And now , brethren , I commend y●● to God , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are s●●ctified . Q. 8. What is the first Lesson from hence ? A. That they are Enemies to their own Souls , who obey not the Gospel Call. 2 Thes. 1.8 . In flaming fire , taking ve●geance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ. Q. 9. What is the second Lesson from hence ? A. That the Estate of Believers abounds with spiritual priviledges . 1 Cor. 3.22 , 23. VVhether Paul , 〈◊〉 Apollo , or Cephas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are Christ's , and Christ is God's . Q. 10. What is the third Lesson from hence ? A. That all the Believer's priviledges are not in hope , but some in hand . 1 Iohn 3.1 . Behold what manner of lo●e the father hath bestowed upon us , that we should be called the sons of God. Q 11. What is the fourth Lesson ? A. The greatest sufferers for Christ have no reason to repent their call . Rom. 8.18 . For I reckon , that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us . Q 12. What is the last Lesson from hence ? A. That we have infinite reason to bless God for the Gospel , by which we are called . 2 Thes. 2.14 . Whereunto he calle● you by our Gospel . Of Iustification . Quest. 33. WHAT is Iustification ? A. Iustification is an Act of God's Free-grace , wherein he pardoneth all our Sins , and accepteth us as righteous in his sight , only for the righteousness of Christ imputed to us , and receivedly faith alone . Q 1. What are the parts of Iustification ? A. It consists of two Parts . First , The pardon of Sin. Acts 13.39 . And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses . Secondly , The acceptation of our persons as righteous . Rom. 5.1 , 2 , 3. Therefore being justified by faith , we have peace with God , through our Lord Iesus Christ , by whom also we have access by faith into this grace wherein we stand , and rejoyce in hope of the glory of God. Q. 2. Whose act is it to justify Sinners ? A. It is the act of God alone . Rom. 8.33 . It is God that justifieth . Man's justifying of himself is nothing . Luke 16.15 . And he said unto them , Ye are they which justify your selves before men , but God knoweth your hearts ; for that which is highly esteemed amongst men , is abomination in the sight of God. Nor other mens justifying of us . Rev. 3.1 . I know thy works , that thou hast a name to live , and art dead . Q. 3. Is there any thing in man to merit his Iustification ? A. No , it is an act of Free-grace in God. Rom. 3.24 . Being justified freely by his grace , through the redemption which is in Iesus Christ. Q. 4. If it be not for any inherent righteousness , how then ? A. It is for the righteousness of Christ imputed to us . Rom. 4.6 . Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works . Q. 5. How is Christ's righteousness made ours ? A. By Application of it to us by Faith. Gal. 2.16 . Knowing that a man is not justified by the works of the law , but by the faith of Iesus Christ , even we have believed in Iesus Christ , that we might be justified by the faith of Christ , and not by the works of the law ; for by the works of the law shall no flesh be justified . Q. 6. Is it not partly by Christ's Righteousness , and partly our own ? A. No : by Christ's Righteousness , without any mixture of ours . Rom. 3.28 . Therefore we conclude , that a man is justified by faith without the deeds of the law . Q. 7. But doth not James says otherwise . Jam. 2.14 . What doth it profit , my brethren , though a man say he , hath faith , and have not works , Can faith save him ? A. The two Apostles contradict not one another . Paul speaks of Justification before God ; and Iames of justifying our Faith before men . Q. 8. Is no regard then to be had to good works ? A. Yes , very great ; they that believe , must be careful to maintain good works . Tit. 3.8 . That they which have believed in God , might be careful to maintain good works . These things are good and profitable unto men . Q. 9. Why can none be justified by works ? A. Because all are guilty before God. Rom. 3.29 . Is he the God of the Iews only ? Is he not also of the Gentiles ? Yes , of the Gentiles also . And the Law curses all that are under guilt . Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the book of the law to do them . Q. 10. What is the first Inference from hence ? A. The happy State of Believers who are now at peace with God. Rom. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Iesus Christ. And whom he justifieth he glorifieth . Rom. 8.30 . Whom he justified , them he also golrified . Q. 11. What is the second Inference hence ? A. The excellency and necessity of Faith. Rom. 3.30 . The circumcision is justified by faith , and the uncircumcision through faith . Q. 12. What is the third Inference ? A. That the greatness of sin is no bar to faith , since it is the Righteousness of Christ that justifieth . 2 Cor. 5.21 . For he hath made him to be sin for us , who knew no sin , that we may be made the righteousness of God in him . Q. 13. What is the last Inference ? A. That Believers ought to be exceeding humble , and far from boasting . The Law of Faith excludes boasting . Rom. 3.27 . Where is boasting then ? It is excluded ; by what law ? Of works ? nay , but by the law of faith . Of Adoption . Quest. 34. WHAT is Adoption ? A. Adoption is an act of God's Free-grace , whereby we are received into the number , and have a Right to all the Priviledges of the Sons of God. Q. 1. How many sorts of Sons be there ? A. There is one by Generation , and another by Adoption . Iohn 1.12 , 13. But as many as received him , to them gave he power to become the Sons of God , even to them that believe in his name ; which were born not of blood , nor of the will of the flesh , nor of the will of man , but of God. Q. 2. What moves God to adopt any man ? A. Nothing but his Free-love . Iohn 3.1 . Behold what manner of love the Father hath bestowed on us , that we should be called the Son of God. Q. 3. Is this priviledge common to all men ? A. No ; it 's peculiar to them that receive him . Iohn 1.12 . But as many as received him , to them gave he power to become the Sons of God. Q. 4. What is the first property of Adoption ? A. It is a costly Relation . Gal. 4.45 . When the fulness of time was come , God sent forth his S●n , made of a woman , made under the law , to redeem them that were under the law ▪ that we might receive the adoption of sons . Q. 5. What is the second property of Adoption ? A. It is an high and honourable relation . 1 Iohn 3 . 1●● Behold what manner of love the father hath bestowed upon us , tha● we should be called the Sons of God. Q. 6. What is the third property of Adoption ? A. It is a free relation on God's part . Eph. 1.45 . Accord●ing as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love . Hav●ing predestinated us unto the adoption of children , by Iesus Chri●● to himself , according to the good pleasure of his will. And 〈◊〉 makes us free . Iohn 8.36 . If the son therefore shall make you free , ye shall be free indeed . Q. 7. What is the fourth property of Adoption ? A. It is a permanent relation . Iohn 8.35 . The son abideth in the house for ever . Q. 8. What is the first priviledge of the adopted ? A. They have an interest in God as Children in a Father ▪ 2 Cor. 6.18 . And will be a father unto you , and ye shall be my sons and daughters , saith the Lord Almighty . Q. 9. What is the second Priviledge ? A. Being God's Sons , they are Heirs of God , and joy●● Heirs with Christ. Rom. 8.17 . And if children , then heirs , Heirs of God , and joynt heirs with Christ. Q. 10. What is the third Priviledge ? A. Seasonable and sanctified afflictions . Heb. 12.6 . 〈◊〉 scourgeth every son whom he receiveth . Q. 11. What is their fourth Priviledge ? A. The Attendance and Ministry of Angels . Heb. 1 . 1● Are they not all ministring spirits , sent forth to minister for th●● who shall be heirs of salvation ? Q. 12. What is their fifth Priviledge ? A. The assistance of the Spirit in Prayer . Rom. 8.15 . Fo● we have not received the spirit of bondage again to fear , but y●● have received the spirit of adoption , whereby we cry , Abba father● And God's audience of their Prayers . 1 Iohn 5.14 . A●● this is the confidence that we have in him , That if we ask any t●ing according to his will , he heareth us . Q. 13. What use should we make of this ? A. It teachech us to carry our selves as Children to our ●eavenly Father . First , In our imitation of him . Eph. 5. ● . Be ye therefore followers of God as dear children . Secondly , In ●ur submission to him . Heb. 12.9 . Furthermore , we have had ●athers of our flesh , which corrected us , and we gave them reverence ▪ ●hall we not much rather be in subjection to the father of spirits , ●nd live ? Thirdly , In our dependance on him . Mat. 6.32 ▪ ●or your heavenly father knoweth that you have need of all ●hese things . Of Sanctification . Quest. 35. WHAT is Sanctification ? A. Sanctifitation is the work of God's Free-grace , whereby we are renewed in the whole man , after the Image of God , and are enabled more and more to die unto sin , and live unto righteousness . Q. 1. What are the parts of Sanctification ? A. Dying unto Sin , and living unto God. Rom. 6.11 . Likewise reckon ye also your selves to be dead indeed unto sin , but alive unto God , througe Iesus Christ our Lord. Q. 2. Who is the Author of Sanctification ? A. God only . Iude ver . 1. To them that are sanctified by God the Father . Q. 3. What is the instrument of it ? A. The Word of God. Iohn 17.17 . Sanctify them throug● thy truth ; thy word is truth . Q. 4 What part of man is sanctified ? A. Every part , both of the Soul and Body . 1 Thes. 5.23 . And the very God of peace sanct●●y you w●olly , and I pray God your whole spirit , soul and body , be pr●served blameless , unto the coming of our Lord Iesus Christ Q. 5. Is Sanctification perfected at once ? A. No ; but by degrees . 2 Pet. 3.18 . But grow in grace , and in the knowledge of our Lord and Saviour Iesus Christ. Q. 6. VVhen will it be made perfect ? A. When we come to Heaven , and not before . 1 Cor. 13.10 , 11. But when that which is perfect is come , then that which is in part shall be done away . Q. 7. What are the signs of true Sanctification ? A. When it runs into all parts of our Conversation . 1 Pet. 1.15 . But as he which hath called you is holy , so be ye holy in all manner of conversation . Secondly , And continues to the end . Rev. 22.11 . Let him that is holy , be holy still . Q. 8. What is the inseparable companion of Sanctification ? A. Righteousness towards men . Luke 1.74 , 75. That he would grant unto us , that we being delivered out of the hands of our enemies , might serve him without fear , in holiness , and righteousness before him all the days of our life . Q. 9. What is opposite to Sanctification ? A. All filthiness of Flesh and Spirit . 2 Cor. 7.1 . Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit . Q. 10. What is the priviledge of the sanctified ? A. They are all elected , and shall be glorified . 1 Pet. 1. 2 , 4 ▪ Elect according to the fore-knowledge of God the father , through sanctification of the spirit — to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . Q. 11. What is the case of them who live and die unsanctified ? A. They shall never see God. Heb. 12.14 . Follow peace with all men , and boliness , without which no man shall see the Lord. Q. 12. What differenceth true , from pretended Sanctification ? A. True Sanctification purgeth the heart from the love of sin . Rom. 7.15 . For that which I do ▪ I allow not . And the life from the dominion of sin . ●om . ●● 19. As ye have yielded your members servants to 〈◊〉 , and to iniquity , unto iniquity ; even so now yield you● members servants to righteousness , unto holiness . Q. 13. May great sinners be sanct●fied ? A. Yes , the Spirit of God can sanctify the vilest heart . 1 Cor. 6.11 . And such were some of you , but ye are washed , but ye are sanctified . Of Assurance , the fruit of Iustification Quest. 36. WHAT are the benefits which in this life do either accompany , or ●low from Iustification , Adoption , and Sanctification ? A. The benefits which in this life do either accompany , or flow from Iustification , Adoption , and Sanctification , are assurance of God's love , peace of Conscience , joy in the Holy Ghost , increase of Grace , and perseverance therein to the end . Q. 1. Is Assurance possible to be attained in this Life ? A. Yes ; for fome have had it . Cant. 6.3 . I am my beloveds , and my beloved is mine . And all Christians are commanded to strive for it . 2 Pet. 1.10 . Wherefore the rather , ●rethren , give diligence to make your calling and election sure . Q. 2. How many sorts of assurance are there ? A. There is an objective Assurance . 2 Tim. 2.19 . Nevertheless the foundation of God standeth sure , having this seal , The Lord knoweth them that are his . And a subjective or personal Assurance . Gal. 2.20 . Who loved me , and gave himself for me . Q. 3. Is personal Assurance perfect in this Life ? A. No , it admits of doubts and fears , which interrupts it , and it is not always at one height . 1 Cor. 13.10 . When that which is psrfect is come , then that which is in part shall be done away . Q. 4. On what Testimony is personal Assurance built ? A. Upon the Testimony of God's Spirit , witnessing with ours . Rom. ● . 16 . The spirit it self beareth witness with our spirit , that we are the children of God. Q. 5. Doth the Spirit make use of signs in us to 〈◊〉 us . A. Yes , Ordinarily he doth . 1 Iohn 3.14 . We know th●● we are passed from death to life , because we love the brethren . A● ver . 24. Hereby we know that he abideth in us , by the spirit whic● he hath given us . Q. 6. How is true assurance discerned from presumption ? A. True assurance humbles the Soul. Gal. 2.20 . I 〈◊〉 crucified with Christ ; nevertheless I live , yet not I , but Chri●● liveth in me . And makes the Soul afraid of Sin. 2 Cor. 7.1 ▪ Having therefore these promises , dearly beloved , let us cleanse 〈◊〉 selves from all filthiness of flesh and spirit , perfecting holiness i● the fear of God. Q. 7. What is the usual season of Assurance ? A. The time of greatest sufferings for Christ. 1 Pet. 4.14 . If ye be reproached ▪ for the name of Christ , happy 〈◊〉 ye ; for the spirit of glory and of God resteth upon you . Q. 8. Is personal Assurance absolutely necessary to Salvation ? A. No ; a man may be saved , and in Christ , without it . Isa. 50.10 . Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkness , and hath no light ? Let him trust in the name of the Lord , and stay up●● his God. Q. 9. What is the fruit of Assurance ? A. Joy unspeakable amidst outward Troubles . Rom. 5.11 . And not only so , but we also joy in God through our Lord Iesus Christ , by whom we have now received the atonement . Q. 10. What sins usually eclipse our Assurance ? A. Negligence in duty starves it . 2 Pet. 1.10 . Give diligence to make your calling and election sure . For if ye do these things , ye shall never fall . And sinning against light stabs it . Psal. 51.8 . Make me to hear joy and gladness , that the bon● which thou hast broken may rejoyce . Q. 11. What is the first Inference from this Doctrine ? A. That no unregenerate Person can have any Assurance , for it is the fruit of Justification , Adoption and Sanctification . Q. 12. What is the second inference ? A. That all the Joys of Heaven are not to come ; bu● ●ome communicated in this life . 1 Pet. 1.8 . Whom having not seen ye love ; in whom though now ye see him not , yet believing , ye rejoyce with joy unspeakable and full of glory . Q. 13. What is the third inference ? A. That assured Believers need to be circumspect persons , that they grieve not the Spirit . Eph. 4.30 . And grieve not the holy spirit of God , whereby ye are sealed unto the day of redemption . Of Peace of Conscience . Quest. 1. WHat doth the word Peace signify in Scripture ? A. In the Language of the Old Testament it signifies all temporal good . 1 Sam. 25.6 . Peace be both to thee , and peace be to thine house , and peace be unto all that thou hast . And in the New Testament all special good ; as 2 Thes. 3.16 . Now the Lord of peace give you peace always . Q. 2. VVhat are the kinds of special Peace ? A. There is a twofold special peace ; One without us , by reconciliation . Rom. 5.1 . Therefore being justified by faith , we have peace with God. And peace within us by way of consolation . Col. 3.15 . And let the peace of God rule in your hearts . Q. 3. VVhat did our peace cost Christ ? A. It cost him bloody Stripes and Sufferings . Isa. 53.5 . The chastisement of our peace was upon him , and by his stripes we are healed . Q. 4. Can none have true peace but such as are in him ? A. No ; others may have false Peace . Luke 11.21 . VVhen a strong man armed keepeth his palace , his goods are in peace . But Believers only have true peace . Rom. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Iesus Christ. Q. 5. Have all Believers peace in their consciences at al● times ? A. No , they are always in a state of peace , but have not always the sense of peace . Isa. 50.10 . VVho is among you that feareth the Lord , and obeyeth the voice of his servant , that walketh in darkness , and hath no light ? let h●m trust in the name of the Lord , and stay upon his God. Q. 6. What is that which hinders the sense of peace in Believers ? A. Their Sins against the Lord , and grieving of his Spirit . Isa. 59.2 . But your iniquities have separated between you and your God ; and your sins have hid his face from you , that he will not hear . Q. 7. What maintains the state of peace when the sense of peace is lost ? A. Christ's continual and potent Intercession with the F●ther for us . 1 Iohn 2.12 . My little children , these things write I unto you , that ye sin not ; and if any man sin , we have an advocate with the father , Iesus Christ the righteous . Q. 8. What is the best way to maintain our peace with God ? A. Strict walking by Gospel-Rules . Gal. 6.16 . And as many as walk according to this rule , peace be on them . Q. 9. Doth this Peace come and go with outward Peace ? A. No , we may enjoy this when no peace is to be had in the World. Iohn 16.33 . These things I have spoken unto you , that in me ye might have peace ; in the world ye shall have tribulation , but be of good chear , I have overcome the world . Q. 10. What is the first Instruction from hence ? A. That the wicked are in a sad case at all times , but especially in evil times . Isa. 57.20 , 21. But the wicked are like the troubled Sea when it cannot rest , whose waters cast up ●nire and dirt ; There is no peace , saith my God , to the wicked . Q. 11. What is the second Instruction from hence ? A. That the chief Care of a Christian should be to keep his peace with God. Ier. 17.17 . Be not a terror to me , Thou art my hope in the day of evil . Q. 12. What is the last Instruction ? A. Let the Saints long to be in Heaven ; the State of full and perfect Peace . Isa. 57.2 . He shall enter into peace ; they shall rest in their beds , each one walking in his uprightness . Of Ioy in the Holy Ghost . Quest 1. HOW many sorts of Ioy are there among men ? A. There is a Sensitive Joy. Acts 14.17 . Nevertheless he left not himself without witness , in that he did good , and gave us rain from Heaven , and fruitful Seasons , filling our hearts with food and gladness . A sinful Joy. Prov. 15.21 . Folly is joy to him that is destitute of wisdom . And a spiritual Joy. Rom. 5.11 . And not only so , but we also joy in God though our Lord Iesus Christ. Q. 2. Why is spiritual Ioy called Ioy in the Holy Ghost ? A. Because the Holy Ghost is the Author of it . Gal. 5.22 . But the fruit of the spirit is love , joy , peace , &c. Q. 3. What is the First thing begets joy in the Saints ? A. The First thing they joy in is , their Justification before God. Isa. 61.10 . I will greatly rejoyce in the Lord , my soul shall be joyful in my God ; for he hath cloathed me with the garments of salvation , he hath covered me with the robes of righteousness . Q. 4. What is the Second thing that breeds this Ioy ? A. Hopes of Glory breeds Joy in the Saints . Rom. 5.2 . And rejoyce in hopes of the glory of God. Q. 5. What is the instrument by which the spirit conveys this Ioy ? A. Faith is the instrument of it . Phil. 1.25 . And baving this confidence , I know that I shall abide and continue with you all , for your furtherance and joy of faith . Q. 6. What is the first Property of this Ioy ? A. 'T is Joy unspeakable , and full of Glory . 1 Pet. 1. 8. Believing , ye rejoyce with joy unspeakable , and full of glory . Q. 7. What is the second Property of it ? A. That it is not in the power of men to deprive the Saints of it . Iohn 16.22 . And your joy no man taketh from you . Q. 8. What is the third Property of it ? A. It makes the Soul free and chearful in the ways of Obedience . Psal. 119.32 . I will run the ways of thy commandments , when thou shalt enlarge my heart . Q. 9. What is most destructive to a Christian's Ioy ? A. Sin , especially sin against light . Psal. 51.8 . Make me to hear joy and gladness , that the bones which thou hast broken may rejoyce . Q. 10. What should be the main Care of a Christian in this World ? A. To maintain his joy in God to the last . Acts 20.24 . But none of these things move me , neither count I my life dear unto my self , so that I might finish my course with joy . Q. 11. Have not Hypocrites their joys as well as real Christians ? A. Yes , but the Joy of the Hypocrite is not grounded upon Scripture-warrant , and will vanish away , and will come to nothing at last . Iohn 5.35 . He was a burning and a shining light , and ye were willing for a season to rejoyce in his light . Q. 12. Whas is the first Inference from hence ? A. Let all that expect joy in the Holy Ghost , see that they preserve purity of Conscience and Conversation . 2 Cor. 1.12 . Grace be to you , and peace from God our Father , and from the Lord Iesus Christ. Q. 13. What is the last Inference ? A. That Religion is no melancholy thing , but the fountain of all Joy and Pleasure . Prov. 3.17 . Her ways are ways of pleasantness , and all her paths are peace . Of the Increase of Grace . Quest. 1. DOTH all true Grace increase and grow ? A. Yes , it doth , like the Morning light . Prov. 4.18 . The path of the just is as the shining light , that shineth more and more unto the perfect day . And for that end God hath appointed Ministers and Ordinances . Eph. 4.11 , 12. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors aud Teachers ; for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ. Q. 2. Cannot false or seeming Grace grow ? A. It may spring up and seem to flourish for a time ; but comes not to perfection . Luke 8.14 And that which fell among thorns are they which when they have heard , go forth , and are choaked with cares , and riches , and pleasures of this tife , and bring no fruit to perfection . Q. 3. What is the first respect in which Grace grows ? A. It grows by deeper rooting it self in the Soul. Eph. 3.17 . That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able , &c. Q. 4. What is the manner of its growth ? A. It grows in respect of its greater fitness and readiness for acts of Obedience . Col. 1.11 . Strengthened with all might , according to his glorious power , unto all patience , and long-suffering ▪ with joyfulness . Q. 5. What is the third respect or manner of its growth ? A. It grows in respect of its abilities to fix the mind more steadily on spiritual things . Hence grown Christians are called spiritual men . Gal. 6.1 . Ye which are spiritual restore such an one in the spirit of meekness . Q. 6. Why must all true Grace grow ? A. Because there is a Stature to which Christians are appointed . Eph. 4.12 , 13. Till we all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. Q. 7. What are the causes of a Christians growth ? A. Union with Christ. Iohn 15.4 . As the branch cannot bear fruit of it self , except it abide in the vine , no more can ye except ye abide in me . And his Blessings on the Ordinances . Isa. 55.10 , 11. For as the rain cometh down , and the snow from heaven ▪ and returneth not thither ▪ but watereth the earth , and maketh it bring forth and bud ▪ that it may give seed to the sower , and bread to the eater ; So shall my word be that goeth out of my mouth , it shall not return unto me void , but it shall accomplish that which I please , and it shall prosper in the thing whereto I sent it . And Providences . Phil. 1 19. For I know that this shall turn to my salvation through your prayers , and the supply of the spirit of Iesus Christ. Q 8. May not true Grace sometimes decay ? A. Yes , it may . Rev. 2.4 . Neversheless I have somewhat against thee , Because thou hast left thy first love . But not utterly . 1 Iohn 3.9 . Whosoever is born of God doth not commit sin , for his seed remaineth in him . Q. 9. What is the first In●erence from hence ? A. To bless God for Gospel Ordinances . Psal. 92.13 , 14. Those that be planted in the House of the Lord , shall flourish in the courts of our God , they shall still bring forth fruit in old age ; they shall be fat and flourishing . Q. 10. What is the second Inference ? A. Hence we see the miserable state of them that grow worse and worse . Iude , Verse 12 These are spots in your feasts of charity , when they feas● with you , feeding themselves without fear . Clouds they are without water , carried about of winds . Trees whose fruit withereth ; without fruit , twice dead , pluckt up by the root . Q. 11. What is the third Inference ? A. Christians should not be discouraged at their weakness in Grace , for they have a merciful Christ. Isa. 42.3 . A bruised reed shall he not break , and the smoaking flax shall he not quench , he shall bring forth judgment unto truth . And a sure Promise . Iob 17.9 . The righteous also shall hold on his way ; and he that hath clean hands shall be stronger and stronger . Q. 12. What is the last Inference ? A. That all true Christians draw daily nearer and nearer to the heavenly and perfect State. 2 Cor. 4.16 . For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . Rom. 13.11 . Now is our salvation nearer than when we believed . Of Perseverance . Quest. 1. WHAT is Perseverance to the End ? A. It is the steady and constant continuance of Christians in the ways of Duty and Obedience , amidst all Temptations and Discouragements to the contrary . Col. 1.23 . If ye continue in the faith , grounded and setled , and be not moved away from the hope of the Gospel , which ye have heard , and which was preached to every creature which is under heaven , whereof I Paul am made a minister . Q. 2. Do all that profess Christ , continue in him ? A. No ; many that at first zealously profess him , afterwards fall away . Iohn 6.66 . From that time many of his Disciples went back , and walked no more with him . Q. 3. Why do not all Persevere ? A. Because all Professors have not a good root and foundation . Matt. 13.20 , 21. But he that received the seed in stony places , the same is he that heareth the word , and anon with joy receiveth it , yet hath he not root in himself , but endureth for a while ; for when tribulation , or persecution ariseth because of the word , by and by he is offended . Q. 4. What is the First ground of the Saints Perseverance ? A. God's electing love , in which they are given to Christ. Iohn 10.29 . My father which gave them me , is greater than all , and no man is able to pluck them out of my father's hand . Q 5. What is the second ground of Perseverance ? A. The immortal nature of Sanctifying grace . Iohn 4.14 . But whosoever drinketh of the water that I shall give him , shall never thirst ; but the water that I shall give him , shall be in him a well of water , springing up into everlasting life . 1 John 3.9 . For is seed remaineth in him . Q. 6. What is the third ground of it ? A. The Covenant of Grace . Ier. 32.40 . I will make an everlasting covenant with them , That I will not turn away from them to do them good ; but I will put my fear in their hearts , that they shall not depar● from me . Q. 7. What is the fourth ground of it ? A. Christ's effectual Intercession . Luke 22.32 . But I have prayed for thee , that thy faith may fail not . Q. 8. Are there no declinings of grace in the saints ? A. Yes , there are . Rev. 2.4 . Nevertheless I have somewhat against thee , because thou hast left thy first love . Yet Grace cannot be totally or finally lost . For the seed of God remaineth in the sanctified . 1 Iohn 3.9 . Whosoever is born of God doth not commit sin , for his seed remaineth in him ; and he cannot sin , because he is born of God. Q 9. Is there no hope of Salvation for final Ap●states ? A No ; the Gospel gives none . Heb. 10.38 . But if any man draw back , my soul shall have no pleasure in him . Q. 10. What is the first Instruction hence ? A. It warns all men to lay a good foundation , lest the buildings of hope be overturned when the storm comes . Mat. 7.24 , 25. Therefore whosoever heareth these sayings of mine , and doeth them , I will liken him to a wise man which built his house upon a rock , and the rain descended , and the floods came , and the winds blew , and beat upon that house , and it fell not ; for it was founded upon a rock . Q. 11. What is the second Instruction ? A. That all men should look to themselves lest they lose the things which they have wrought . 2 Epist. of Iohn , Ver. 8. Look to your selves , that ye lose not those things which we have wrought , but that we receive a full reward . Q. 12. What is the last Instruction ? A. Let no true Christian be discouraged , how weak soever , for God is able to make him stand . Rom. 14.4 . Who art thou that judgest another man's servant ? to his own master he standeth or falleth , yea , he shall be holden up ; for God is able to make him stand . Of perfection at Death . Quest. 37. VVHAT benefits do Believers receive from Christ at their Death ? A. The Souls of Believers are at their death made perfect in holiness , and do immediately pass in●o glory ; their bodies being still united to Christ , do re●t in their Graves till the Resurrection . Q 1. What is the state of perfect holiness ? A. It consists in a perfect freedom from sin , or any of the least inclination to sin . Eph. 5.27 . That he may present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . Q. 2. Wherein else doth perfection consist ? A. It consists in the attainment of the highest measures and degrees of holiness the creature is capable of . Eph. 4.12 , 13. For the perfecting of the Saints , — till we all come in the unity of the faith , and of the knowledge of the Son of God , to a perfect man , unto the measure of the stature of the fulness of Christ. Q. 3. Cannot this be attained whilst in the body ? A. No ; for here all our graces are imperfect . 1 Cor. 13.12 . For now we see through a glass darkly , but then face to face . And we live at a distance from God. 2 Cor. 5 , 6. Whilst we are at home in the body , we are absent from the Lord. Q. 4. How is this attained at Death . A. At Death the roots of Sin are pulled up out of the Believer's Nature . Heb. 12.23 . And to the spirits of just men made perfect . Q. 5. Why must the Soul be m●de perfect at death ? A. Because the purity of the heavenly State admits no sin or imperfection . Rev. 21.27 . And there shall in no wise enter into it ; any thing that defileth , neither whatsoever worketh abomination , or maketh a lye ; but they which are written in the lambs book of life . Q. 6. What is the first Inference from hence ? A. That Death should be lovely and desirable in the eyes of Believers . Phil. 1.23 . having a desire to depart , and to be with Christ , which is far better . Q. 7. What is the second Inference ? A. That God hath provided singular relief for his people that now groan under their Sins , and many Imperfections . 1 Cor. 13.12 , 13. And now we see through a glass darkly , but then face to face . Now I know in part ; but then shall I know , even as also I am known . Q. 8. What is the third Inference ? A. That the heavenly State is infinitely above and beyond whatever we enjoy here . 1 Cor. 29. But as it is written , Eye hath not seen , nor ear heard , neither have entred into the the heart of man , the things which God hath prepared for them that love hiem . Q. 9. What is the fourth Inference ? A. That Believers are but at a small distance from the Satisfaction of all their desires . Rom. 13.11 . Now is our salvation nearer than when we believed . Q. 10. What is the fifth Inference ? A. That the Saints should earnestly pursue that perfection , even in this imperfect state . Phil. 3.13 , 14. Brethren , I count not my self to have apprehended ; but this one thing I do , forgetting those things which are behind , and reaching forth to those things which are before , I press towards the mark , for the price of the high calling of God in Christ Iesus . Q. 11. What is the sixth Inference ? A. That death to the Saints is better than life . Phil. 1.21 . For to me to live is Christ , and to die is gain . Q. 12. What is the last Inference ? A. That Faith is absolutely necessary to entitle us to this perfect state . Of immediate Glorificacion . Quest. 1. DO all that die in Christ immediately pass into glory ? A. Yes , they do . Luke 23.43 . To day shalt thou be with me in Paradise . Phil. 1.23 . Having a desire to depart , and to be with Christ. Q. 2. What is the First reason for their immediate Glorification ? A. Because Heaven is pepared and ready for them . Mat. 25.34 . Come ye blessed of my Father , inherit the kingdom prepared for you from the foundation of the world . Q. 3. What is the Second reason for it ? A. Because at Death they are as ready for Heaven as ever they shall be . Iohn 9.4 . I must work the work of him that sent me while it is day , the night cometh , when no man can work . Q. 4. What is the Third reason for it ? A. Because Death else could not be gain , as it is . Phil. 1.21 . For to me to live is Christ , and to die is gain . Q. 5. What is the Fourth reason for it ? A. Because there is the same reason for all , as for any one : but some are immediately glorified . Luke 23.43 . To day shalt thou be with me in Paradise . Q. 6. What is the Fifth reason for it ? A. Because Christ longs for their coming to him , and they for his Enjoyment ; and these longings are in vain , if not satisfied . Rev. 22.17 , 20. And the spirit and the bride say , Come , and let him that heareth say , Come ; and let him that is a thirst say , Come ; and whosoever will , let him take of the water of life freely ; he which testifieth these thidgs , saith , Surely , I come quickly , Amen , even so , come Lord Iesus . Q. 7. What is the First instruction from hence ? A. That the Apparitions of departed Saints ordinarily are but Fables . They wander not . Rev. 3.12 . Him that overcometh will I make a pillar in the Temple of my God , and he shall go no more out . Q. 8. What is the Second Inference ? A. That Purgatory is a groundless Fable , and invention of men ; and the Scriptures alledged to countenance it , grosly abused . 1 Pet. 3.19 . By the which also he went and preacht unto the spirits in prison . Q. 9. What is the Third inference from it ? A. That Heaven must needs be a marvellous surprize to Believers , how long soever they have conversed with it here . Q. 10. What is the Fourth inference ? A. The consideration of this should provoke Saints to work hard to finish all they have to do on Earth . Eccles. 9.10 . Whatsoever thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest . Q. 11. What is the Fifth inference ? A. That there is no reason to grieve excessively for departed Saints . 1 Thes. 4.13 . Even so them also which sleep in Iesus will God bring with him . Q. 12. What is the last Inference . A. That Christless ones are immediately in Hell. Luke 16.22 , 23. The rich man also died , and was buried , and in Hell he lift up his eyes , being in torment . Of rest in the Grave . Quest. 1. WHY must Believers come to the Grave ? A. Because where Sin has been . Death by the Law must follow . Rom. 5.12 . Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Q. 2. What is the First priviledge of their Bodies there ? A. 'T is the priviledge of their Bodies to be there in union with Christ. 1 Thes. 4.14 . Them also which sleep in Iesus will God bring with him . Q. 3. What is their Second priviledge ? A. Their Graves are places of Rest ; not Prisons , but Beds of Rest. Isa. 57.2 . He shall enter into peace , they shall rest in their beds , each one walking in his uprightness . Q. 4. W●at is the First evil they rest from ? A. All the toils , and troubles , and afflictions of this life . Rev. 14.13 . They may rest from their labours , and their works do follow them . Q. 5. What is the Second evil they rest from ? A. They rest from all persecutions from men . Iob 13.17 . There the wiked cease from troubling , and there the weary be at rest . Q. 6. What is the Third evil they rest from ? A. They rest from Sin , never to feel temptation or inclination to sin . Heb. 12.23 . And to the spirits of just men made perfect . Q. 7. How long shall the Bodies rest in the Grave ? A. Not for ever , but till the Day of the Resurrection . Iob 19.26 . For though after my skin worms destroy this body , yet in my flesh shall I see God. Q. 8. What is the First inference from hence ? A. That union with Christ redounds to the singular advantage of the Body as well as the Soul. Rom. 8.11 . But if the spirit of him that raised up Iesus from the dead , dwell in you , he that raised up Christ from the dead , shall also quicken your mortal bodies by his spirit that dwelleth in you . Q. 9. What is the Second inference ? A. That Death dissolves not the union betwixt Christ and the Souls or Bodies of his . Mat. 22.33 . I am the God of Abraham , the God of Isaac , and the God of Iacob ; God is not the God of the dead , but of the living . Q. 10. What is the Third inference ? A. That seeing our Bodies are to have so long and so sweet rest in the Grave , we should not spare them in God's Service now . 2 Pet. 1.13 , 14. Yea , I think it meet , as long as I am in this Tabernacle , to stir you up , by putting you in remembrance , knowing that shortly I must put off this my Tabernacle , even as our Lord Iesus Christ hath shewed me . Q. 11. What is the Fourth inference ? A. That Christians should neither too much fear their own , nor sorrow for others death . Rom. 8.38 . For I am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , — nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. 1 Thes. 4.13 . I would not have you to be ignorant concerning them which are asleep , that ye sorrow not even as others which have no hope . Of the Resurrection . Quest. 1. IS the Resurrection a credible Doctrine ? A. Yes , it is . Acts 26.8 . Why should it be ●●ought a thing incredible with you , that God should raise the ●ead ? Q 2. Why then doth it seem incredible to man ? A. Because they err , not knowing the Scriptures , and ●he Power of God. Mark. 12.24 . Do ye not therefore err , because ye know not the Scriptures , neither the power of God ? The Power of God assures us it may be so , and the word of God tells us it must be so . Q. 3. Is it sinful to doubt of the Doctrine of the Resurrection ? A. 'T is not only a sin to doubt it , but an heresy to deny it , it being a fundamental Article . Heb. 6.2 . And of the resurrection of the dead . 1 Cor. 15.13 , 14. But if there be no resurrection of the dead , then is Christ not risen ; and if Christ be ●●t risen , then is our preaching vain , and your faith is also ●●in . Q. 4. Who must rise again at the Resurrection ? A. All men , good and bad , must rise again . Acts 24.15 . And have hope towards God , which they themselves also allow , that there shall be a resurrection of the dead , both of the just and the unjust . Rev. 20.12 , 13 , 14. And I saw the dead ●●all and great , stand before God , &c. Q. 5. What is the first difference betwixt the Resurrection of the just and unjust ? A. Saints rise by virtue of their union with Christ. Rom. ● . 11 . But if the spirit of him that raised up Iesus from the dead well in you ; he that raised up Christ from the dead , shall also ●uicken your mortal bodies by his spirit that dwelleth in you . But 〈◊〉 wicked by his power . Q 6. What is the second difference ? A. The second and main difference will be in the contra●y ends to which they rise , some to life , and some to condemnation . Dan. 12.2 . And many of them that sleep in the ●ast of the earth shall awake , some to everlasting life , and some 〈◊〉 shame , and everlasting contempt . Q. 7. What is the glory to which Saints bodies shall 〈◊〉 raised ? A. In the likeness of Christ's glorious Body . Phil. 3.21 . Who shall change our vile body , that it may be fashioned like to 〈◊〉 glorious body . Q. 8. What is the First inference from hence ? A. That every man should strive to the uttermost to attain to the Resurrection of the just . Phil. 3.10 , 11. That I may know him , and the power of his Resurrection , and the fellowship of the sufferings , being made conformable unto his death , if by any means I might attain to the resurrection of the dead . Q. 9. What is the second Inference ? A. Comfort to them that now groan under manifold Distempers , and Deformities of Body ; they being made equal to Angels . Mark 12.25 . For when they shall rise from the dead they neither marry , nor are given in marriage , but are as the Angels which are in heaven . Q. 10. What is the third inference ? A. Get union with Christ by Faith , as you expect a joyful Resurrection . Iohn 11.25 . Iesus said unto her , I a● the resurrection , und the life ; he that believeth in me , though he were dead , yet shall he live . Q. 11. What is the fourth Inference ? A. Saints should not fear Death . Gen. 46.3 . Fear not to go down into Egypt . Q. 12. What is the last Inference ? A. Imploy your Bodies for good now . Of Christ's acknowledging Believers . Quest. 38. WHAT benefit do Believers recieve from Christ at the Resurrection ? A. At the Resurrection Believers being raised up in glory , shall be openly acknowledged , and acquitted in the Day of Iudgment , and made perfecth blessed in the full enjoying of God to all Eternity . Q. 1. What is it to be acknowledged by Christ ? A. It is Christ's owning of the special relation betwixt hi● and them . Mat. 25.34 . Come ye blessed of my father , inher●● the Kingdom prepared for you from the foundation of the worl● Q. 2. Whom will Christ acknowledge for his ? A. Such as confess Christ now . Mat. 10.32 . Whosoever therefore shall confess me before men , him will I confess also before my father which is in heaven . Q. 3. Before whom will Christ confess them ? A. Before his Father , Angels and Men. Rev. 3.5 . He that overcometh , the same shall be cloathed in white Raiment , and I will not blot out his name out of the book of life , but I will confess his name before my Father , and before Angels . Q. 4. Who shall be denied by Christ in that Day ? A. All that now deny Christ , shall be denied by him . 2 Tim. 2.12 . If we deny him , he also will deny us . Q. 5. Why will Christ openly acknowledge them ? A. To wipe off all Aspersions and Censures that now are cast upon them Isa. 66.5 . Your brethren that hated you , that cast you out for my names sake , said , Let the Lord be glorified ; but he shall appear to your joy , and they shall be ashamed . Q. 6. What will be the effect of Christ's Acknowledgment ? A. 'T will put a full end to all Doubts , Fears , and Jealousies of themselves . 1 Cor. 4.3 , 4. But with me it is a very small thing that I should be judged of you , or of man's judgment ; yea , I judge not my own self , for I know nothing by my self ; yet am I not hereby justified , but he that judgeth me is the Lord. Q. 7. What other effect will it produce in them ? A. Joy unspeakable and transcendent : hence called time of refreshing . Acts 3.19 . When the time refreshing shall come from the presence of the Lord. Q. 8. Is this the only time Christ acknowledgeth them ? A. No , he acknowledgeth them by his Spirit 's Testimony now ; but that 's private in their Bosoms . Rom. 8.16 . The spirit it self beareth witness with our spirits , that we are the children of God. Q. 9. What is the first Inference from hence ? A. To warn all how they pass rash Censures on Christ's Servants . Psal. 73.15 . If I say , I will speak this , Behold I should offend against the generation of thy children . Q. 10. What is the second Inference ? A. Let none be a●raid or ashamed to confess the Person , Office , or any truth of Christ , for any loss or danger , that may threaten them . Luke 12.8 , 9. Also I say unto you Whosoever shall confess me before men , him shall the son of man also confess before the Angels of God. But he that denieth me before men , shall be denied before the Angels of God. Q. 11. What is the third Inference ? A. Let Christians abound in good works . Every act of Charity for Christ , shall be acknowledged by him in the Day of Judgment . Mat. 25.35 . For I was an hungred , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in . Q. 12. What is the last inference ? A. Let all Christians love and long for the day of Christ's appearing . 2 Tim. 4.8 . Hence forth there is laid up for me a crown of righteousness , which the Lord , the righteous Iudge shall give me at that day , and not to me only , but unto them also that love his appearing . Of Christ's acquitting Believers . Quest. 1. WHat is it to be acquitted by Christ ? A. It is to be discharged and cleared from all the guilt of Sin , and punishent due to it by the Law , upon the account of Christ's Righteousness imputed by God , and received by Faith. Rom. 5.1 . Therefore being justified by faith , we have peace with God through our Lord Iesus Christ. Rom. 8.1 . There is therefore now no condemnation to them which are in Christ Iesus . Q. 2. How many ways are Believers acquitted ? A. They are acquitted now in the Court of Heaven . Rom. 8.33 . Who shall lay any thing to the change of God's Elect ? It is God that justifieth . In the court of their own Consciences . 1 Iohn 3.21 . Beloved , if our hearts condemn us not , then have we confidence towards God. And in the Day of Judgment . Both particular ; Heb. 9.27 . As it is appointed unto men once to die , but after this the judgment . And general . Acts 3.19 . Repeat ye therefore and be converted , that your sins may be blotted out . Their Sins are then blotted out . Q. 3. How doth Christ's acquittance now , differ from that at Iudgment ? A. They differ in respect of publickness ; this is secret in the Believer's bosom , and that open before Men and Angels . Rev. 3.5 . I will confess his name before my Father , and before his Angels . Q. 4. What is the second Difference ? A. They differ in respect of subjective certainty and assurance . A Believer may doubt of this , but not of that . 1 Cor. 4.4 , 5. For I know nothing of my self , yet am I not hereby justified : but he that judgeth me is the Lord ; therefore judge nothing before the time , until the Lord come . Q. 5. What is the third Difference betwixt them ? A. They differ in point of consolation . This always bears proportion to the certainty of it . Hence that day is called the time of refreshing ; when Christ blots out their Sins by Sentencial Justification . Acts 3.19 . Repent ye therefore and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord. Q. 6. Do Believers then lie under condemnation till that Day ? A. No , they are truly and fully justified now . Iohn 5.24 . He that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation ; but is passed from death unto life . But this Sentence is not yet publisht by Christ's own mouth , as it shall be then . Q. 7. On what account shall they be acquitted in that Day ? A. On the very same account and score they are now , viz. For the imputed Righteousness of Christ in the way of Free-grace . Eph. 1.7 . In wham we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . Q. 8. Must the Saints be summoned to Christ's Bar in that Day ? A. Yes , they must appear as well as others . 2 Cor. 5.10 . For we must all appear before the judgment-seat of Christ. But not to the same end . Iohn 5.29 . And shall come forth , they that have done good , unto the resurrection of life : and they that have done evil , unto the resurrection of damnation . Q 9. What is the first Inference hence ? A. How sure is a Believer's Justification , being so ratified privately and publickly , in this World , and that to come ! Q. 10. What is the second Inference ? A. Though the Day of Judgment be awfully solemn , it should not be dreadful to Believers . They should look for , and hasten to the coming of the Day of God. 2 Pet. 3.12 . Looking for , and hastening unto the coming of the day of God , &c. Q. 11. What is the third Inference ? A. That Faith is a Grace of absolute necessity , and unspeakable excellency . Rom. 5.1 , 2. Therefore being justified by faith , we have peace with God through our Lord Iesus Christ. By whom also we have access by faith into this grace wherein we stand . Q. 12. What is the last Inference ? A. All unbelievers are in a miserable State now . Iohn 3.18 . He that believeth not , is condemned already . And worse in the world to come . Mat. 25.41 . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels . Of the full Enjoyment of God. Quest. 1. WHAT doth perfect Blessedness suppose and imply ? A. It supposes the total Freedom of Believers from all the moral evil of Sin. Eph. 5.27 . That he might present you to himself a glorious Church , not having spot nor wrinkle , or any such thing , but that it should be holy , and without blemish . And from all the penal evils of suffering . Rev. 21.4 . And God shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , for the former things are passed away . Q. 2 What else is implied in perfect Blessedness ? A. It implies the full and perfect enjoyment of God. 1 Cor. 15.28 . And when all things shall be subdued unto him , then shall the Son also himself be subject unto him that put all things under him , that God may be all in all . Q 3. What is it for God to be all in all ? A. It implies three things in it . First , That all the Saints shall be filled and satisfied from God alone . Secondly , That there shall be no need of other things out of which they were wont to fetch comfort . Thirdly , That all other things , as Heaven , Angels , Saints , should be loved and enjoyed in God. Q. 4 In what respect shall they Enjoy God in Heaven ? A They shall have the glorious and immediate presence of God with them . Rev. 21.3 . God himself shall be with them , and be their God. Q 5. In what other respects shall they Enjoy God ? A They shall see him as he is . 1 Iohn 3.2 . We shall be like him ; for we shall see him as he is . Q 6. What will such a vision of God produce ? A It will produce perfect conformity in them to God. 1 Iohn 3.2 . When he shall appear , we shall be like him , for we shall see him as he is . And perfect joy will result from hence . Psal. 16.11 . In thy presence is fulness of joy , at thy right hand there are pleasures for evermore . Q. 7. Do not the Saints enjoy God here ? A. Yes , they do ; but not so as they shall enjoy him in Heaven . 1 Cor. 13.12 . Now we see through a glass darkly , but then face to face ; now I know in part ; but then shall I know even as also I am known . Q. 8. What are the special differences between the Saints Communion with God here , and that in Heaven ? A. Their Communion with God here is clogg'd with Sin. Rom. 7.21 . I find then a law , that when I would do good , evil is present with me . Here it is not constant . Psal. 22.1 . My God , my God , why hast thou forsaken me ? Nor is it satisfyîng : but in Heaven it will be pure , constant and satisfying . Q. 9. How long shall they there enjoy God ? A. Not for days , years , ages , but for ever and ever . 1 Thes. 4.17 . And so shall we be ever with the Lord. Q 10. What is the first Instruction from hence ? A. That the World is not the place of the Saints rest and satisfaction . Heb. 4.9 . There remaineth therefore a rest to the people of God. 2 Cor. 5.2 , 6. For in this we groan earnestly , desiring to be cloathed upon with our house which is from heaven ; therefore we are always confident , knowing that whilst we are at home in the body , we we are absent from the Lord. Q. 11. What is the second Instruction from hence ? A. That Death is a singular benefit to the Saints ; and though it be an enemy to Nature , yet it is the medium to Glory . 2 Cor. 5.4 . For we that are in this Tabernacle do groan , being burthened , not for that we would be uncleathed , but cloathed upon , that mortality might be swallowed up of life . Q. 12. What is the third Instruction hence ? A. The necessity of Faith and Regeneration in this World. None shall be raised up in glory , acknowledged , acquitted , and made perfectly blessed in the full enjoyment of God , but Believers . Rom. 8.30 . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . Heb. 12.14 . Follow peace with all men , and holiness , without which no man shall see the Lord. Of Man's Duty to God. Quest. 39. WHAT is the Duty that God requireth of Man ? A. The Duty wh●ch God requireth of Man , is Obedience to his revealed will. Q 1. Is Obedience to God's will the Duty of every Man ? A. It is unquestionably the Duty of every man to obey the will of God , so far as he hath made it known to him . Micah 6.8 . He hath shewed thee , O man , what is good , and what doth the Lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy God. Q. 2. On what a●count is Man's Obedience due to God ? A. 'T is due to him , First , As he is Creator , In whom we live , and move , and have our being , Acts 17.27 , 28. Secondly , As he is our Benefactor , from whom we receive all our Mercies . Deut. 28.47 . Because thou servest not the Lord thy God with joyfulness , and with gladness of heart , for the abundance of all things ; Therefore shalt thou serve thine enemies , which the Lord shall send against thee , in hunger ▪ thirst and nakedness , and in want of all things . Thirdly , As he is our Lord , and Law-giver . Iam 4.12 . There is one Law-giver , who is able to save , and to destroy . Q. 3. Is Obedience due to none but God only ? A. Yes , subjects must obey their lawful Magistrates . Rom. 13.1 . Let every soul be subject to the higher powers , for there is no power but of God. The powers that be are ordained of God. People their Ministers . Heb. 13.17 . Obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account . Children their Parents . Eph. 6.1 . Children obey your parents in the Lord , for this is right . But not as they are to obey God. Q. 4. What is the difference betwixt our obedienc● to God's Commands , and Men's ? A. We are to obey God chiefly and supreamly , for his own sake . 1 Pet. 2.13 . Submit your selve to every ordinance of man , for the Lords sake . And Eph. 6.1 . Children obey your parents [ in the Lord ] for this is right . Q 5. What must we do when the Commands of God and Men fall cross to one another ? A. In that case we must yield our obedience to God , and not to man , whatever we suffer for it . Acts. 4.19 . Whether it be right in the sight of God to hearken unto you more than unto God , judge ye . Q. 6. Why must we obey God rather than Man ? A. Because God is the Supream and Sovereign Lord of our Consciences , and no Creature hath power to command our Obedience , but in , and from him . Isa. 33.22 . For the Lord is our judge , the Lord is our lawgiver , the Lord is our King , he will save us . Q. 7. Have the People Liberty to compare the Laws of God and Men , and judge how they agree , or differ ? A. Yes , their Judgment of Discretion is both commanded ; 1 Cor. 10.15 . I speak as to wise men , judge ye what I say . And commended . Acts 17.11 . These were more noble than those in Thessalonica , in that they received the word with all readiness of mind , and searched the Scriptures daily , whether those things were so . Q. 8. What is the only Rule for our Obedience to God ? A. The will of God revealed in the Scriptures , is our only Rule of Obedience . Isa. 8.20 . To the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them . Q. 9. But if a man have a voice , a vision , or a dream , seeming to hint the secret will of God , may he not obey it ? A. Yes ; if it be consonant to the revealed will of God in the word , otherwise not . Deut 29.29 . The secret things belong unto the Lord our God , but those things which are revealed belong unto us , and to our children for ever , that we may do all the words of this law . Q 10. What is the first Instruction hence ? A. That it 's highly sinful and dangerous to disobey the known will of God in any thing . Rom. 1.18 . For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . Luke 12.47 . And that servant which knew his Lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . Q. 11. What is the second Instruction ? A. That 's a blessed man , who conscienciously labou●s to obey the will of God so far as he can discover it . Iohn 13.17 . If ye know these things , happy are ye if ye do them . Gal. 6.16 . And as many as walk according to this rule , peace be on them , and mercy . Q. 12. What is the third Inference ? A. It is highly sinful and dangerous to command others , or obey commands from others , which are not according to God's Command . Hos. 5.11 . Ephraim is oppressed , and broken in judgment , because he wilingly walketh after the commandments . Jer. 7.31 . And they have built the high places of Tophet , which is in the valley of the son of Hinnom , to burn their sons and their daughters in the fire , which I commanded them not , neither came it into my heart . Of the Moral Law. Quest. 40. WHAT did God at first reveal to Man for the Rule of his Obedience ? A. The Rule which God at first revealed to Man for his Obedience , was the Moral Law. Q. Where is the Moral Law summarily comprehended ? A. The Moral Law is summarily comprehended in the Ten Commandments . Q. 1. Is every man under the Direction and Obligation of a Law ? A. Yes ; being a reasonable Creature is capable of , and fitted for Government by Law , which other Creatures are not ; and being an accountable Creature to God , must needs be under a Law. Rom. 2.15 . Which shew the works of the Law written in their hearts ; their consciences also bearing witness , and their thoughts the mean while accusing , or else excusing one another ? Q. 2. How could man be under a Law before the Law was given by Moses ? A. Before ever the Law was given at Sinai , all the race of Adam had a Law written in their Hearts , viz. the Light of Reason , and Dictates of natural Conscience . Rom. 2.14 . For when the Gentiles which have not the law , do by nature the things contained in the Law , these having not the law , are a law unto themselves . And besides this , the Church had the revealed will of God to direct them . 2 Pet. 1.19 , 20. We have also a more sure word of Prophesy , whereunto ye do well to take heed , as unto a light that shineth in a dark place until the day down , and the day-star arise in your hearts . Knowing this first , that no prophesy of the Scripture is of any private interpretation . Q. 3. What is the meaning of the Moral Law ? A. 'T is not a Law to direct and order our Manners ; but a Law that binds universally and perpetually , as the Ten Commandments do those to whom they are promulged , and the Light of Nature doth all others . Rom. 2.14 . For when the Gentiles which have not the Law , do by nature the things contained in the Law , these having not the Law , are a Law unto themselves . Luke 16.17 . It is easier for Heaven and Earth to pass , than one tittle of the Law to fall . Q. 4. Why is it said to be summarily comprehended in the Ten Commandments ? A. Because much more is included in every Command , than is exprest , as our Saviour shews in his Exposition of it Mat. 22.40 . On these two Commandments hang all the law and the prophets . Q. 6. Doth the Moral Law bind Christians under the Gospel ? A. Yes , it doth , as a Rule to order their Conversations by . Iam. 2.8 , 9 , 10. If ye fulfil the royal law according to the Scripture , Thou shalt love thy Neighbour as thy self ; ye do well , but if ye have respect to persons , ye commit sin , and are convinced of the law as transgressors ; for whosoever shall keep the whole law , and yet offend in one point , is guilty of all ? Q. 6. Is the Moral Law the same thing with the Covenant of Works , and imposed for the same end ? A. God never designed the Law to be the way of Man's Justification since the Fall. Gal. 3.21 , 22. Is the law then against the promises of God ? God forbid ! for if there had been a law-giver which could have given life , verily , righteousness should have been by the law ; but the Scripture hath concluded all under sin , that the promise by faith of Iesus Christ night be given to them that believe . But it was promulged to convince Men of Sin. Rom. 7 7 What shall we say then ? Is the law sin ? God forbid ! Nay , I had not known sin , but by the law ; for I had not known lust , except the law had said , Thou shalt not covet . And bring them to Christ. Gal. 3.24 . Wherefore the law was our School-master to bring us unto Christ ▪ that we might be justified by faith . Q. 7. What is the first Inference from hence ? A. Hence we learn the abominable Nature of Popery . The Pope being that lawless One , who will not be bound to the Laws of God himself . 2 Thes. 2.8 . Then shall that wicked one be revealed whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming . But assumes Power to dispence with God's Laws to others . Q. 8. What is the second Inference hence ? A. That man dieth not as Beasts die ; which are under no Moral Law , and therefore capable of no sin , but must come to Judgment after Death . Eccles. 3.21 . Who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? Heb. 9.27 . And as it is appointed unto men once to die , but after this the Iudgment . Q. 9. What is the third Inference hence ? A. That though the actions of men naturally considered , are transcient , yet their consequences and effects are permanent ; An act is soon done , a word soon spoken , a thought soon thought ; but when done , spoken or thought , they are placed to account . Gal. 6.7 , 8. Be not deceived , God is not mocked ; for whatsoever a man soweth , that shall be also reap ; for he that soweth to the flesh , shall of the flesh rea● corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . Q. 10. What is the fourth Inference from hence ? A. That God will proceed with man by different rules in the Day of Judgment , according to the different Law ; they lived under in this World. Rom. 2.12 . For as many as have sinned without law , shall also perish without law ; and as many as have sinned in the law , shall be judged by the law . Q. 11. What is the fifth Inference from hence ? A. That those who have sinned against the clearest Light , and best Helps , will , if they die impenitent , be judged to the greatest Misery . Matt. 11.23 . And thou Capernaum which art exalted unto heaven , shalt be brought down to hell ; for if the mighey works which have been done in thee , had been done in Sodom , it would have remained until this day . Heb. 2.3 . How shall we escape if we neglect so great salvation ? Q. 12. What is the sixth Inference from hence ? A. That as we are to prize the Moral Law highly , as a Rule of Life ; Psal. 119.105 . Thy word is a lamp unto my feet , and a light unto my path . So are we to bless God for the Gospel-Dispensation , by which only we can attain to Justification and Salvation . Heb. 12.22 . But we are come to Mount Sion , and unto the City of the living God , the heavenly Ierusalem , to an innumerable company of Angels . Of Love to God and Men. Quest. 42. WHAT is the sum of the Ten Commandments ? A. The sum of the Ten Commandments is to love the Lord our God with all our hearts , with all our soul , with all our strength , and with all our mind ; and our Neighbour as our selves . Q. 1. What is the sum of the Ten Commandments ? A. To love the Lord our God with a Supream love , and Men with a Sincere love , in and for him . Matt. 22.37 , 38. Iesus said unto him , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . This is the First and Great Commandment ; The Second is like unto it , Thou shalt love thy Neighbour as thy self . Q. 2. What is the first thing contained in our supream Love to God ? A. It implies the loving of God purely and absolutely for himself . The Excellencies that are in him . Cant. 1.3 . Thy name is as ointment poured forth ; therefore the virgins love thee . And the benefits we receive from him . Psal 116.1 . I love the Lord because he hath heard my voice and my supplication . Q. 3. What is the Second Property of this Supream Love ? A Supream love devotes the whole man to God and Christ : So that in life and death that man designs the Glory of God as his main end . Rom. 14.7 , 8. For none of us liveth to himself , and no man dieth to himself ; for whether we live , we live unto the Lord ; and whether we die , we die unto the Lord ; whether we live therefore or die , we are the Lord 's . Q. 4. What is the third Property of Supream Love ? A. It causes the Soul to depreciate and slight all other things in comparison of God's Glory , and an Interest in Christ. Acts 20.24 . But none of these things move me , neither count I my life dear unto my self , so that I may finish my course with joy . Phil. 3.8 , 9. I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. Q. 5. What is the fourth Property of Supream Love ? A. It centers the Soul in God as its only rest . Psal. 116.7 . Return unto thy rest , O my soul. And cannot be satisfied till it come to the full enjoyment of him . 2 Thes. 3.5 . The Lord direct your hearts into the love of God , and patient waiting for Christ. Q. 6. Why must we love God with a supream Love ? A. Because such a love only suits the transcendent Excellency of God. Commands all we are and have for God , and is the only love that will continue to the end . Rom. 8.35 . Who shall separate us from the love of Christ ? Q. 7. What is it to love our Neighbour as our selves ? A. It is the exact Observation and Practice of the golden Rule of Christ. Matt. 7.12 . Therefore all things whatsoever ye would that men should do to you , do ye even so to them , for this is the law and the prophets . Q. 8. Are all men to be loved alike , and with the same degree of Love ? A. No ; tho we must love all men with the love of Benevolence ; yet the Saints only with the love of Complacency . Psal. 16.3 . But to the saints that are in the earth , and to the excellent , in whom is all my delight . And to such we must especially do good . Gal. 6.10 . As we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . Q. 9. What is the first Instruction from hence ? A. Hence we learn the excellency of Divine love . Moses expresses the Whole Duty of Man in Ten Commandments . Christ hangs the Whole Law upon these Two , Love to God , and our Neighbour . Mark 12.30 , 31. Thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength . This is the first Commandment . And the Second is like , namely , this , Thou shalt love thy neighbour as thy self ; there is none other Commandment greater than these . And the Apostle reduces these Two into One. Gal. 5.14 . For all the law is fulfilled in one word , ●uen in this , Thou shalt love thy Neighbour as thy self . Q. 10. What is the second Inference from hence ? A. It convinces the holiest of men how far short they come in their Obedience to the rule of duty , and therein the law is our School-master to bring us to Christ. Gal. 3.24 . Q. 11. What is the third Inference from hence ? A. It discovers the excellency and perfection of the Law of God. Psal. 19.7 . The law of the Lord is pefect ▪ converting the soul. And that we are highly to honour and magnify it as a rule of duty , though we must utterly renounce it as the way of our Justification . Q. 12. What is the last Inference from hence ? A. That there is nothing too dear for a Christian in this world , but he must give it up by self-denial , when it comes in competition with his supream love to God. Luke 14.26 . If any man come to me , and hate not his father , and mother , wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple . ( i. e. ) Love them less than me . Of the Preface to the Commandments . Quest. 43. and 44. WHAT is the Preface to the Ten Commandments ? A. The Preface to the Ten Commandments is in these words , I a● the Lord thy God wh●ch ha●e brought thee out of the Land of Egypt , out of the House of Bondage . What doth the Preface to the Ten Commandments teach us ? A. The Preface to the Ten Commandments teach us , that because God is the Lord , and our God , and Redeemer , therefore we are bound to keep all his Commandments . Q. 1. Why doth God use arguments and inducements to win men to the obedience of his laws ? A. Because he loves to work on man as a rational Creature , according to the principles of his Nature . Hos. 11.4 . I dre● them with cords of a man , with bands of love . And because he delights in none but free and chearful Obedience . Psal. 110.3 . Thy people shall be willing in the day of thy power . Q 2. What is the first argument in this Preface ? A. It is the sovereignty of the Law-giver [ I am the Lord ] which should awe the heart of every man to obedience . Iam. 4.12 . There is one law-giver , who is able to save and to destroy . Q 3. What is the second argument to Obedience ? A. Our propriety in God by Covenant [ I am the Lord thy God ] This obligeth to Obedience , and aggravateth disobedience . Psal. 50.7 . Hear , O my people , and I will speak ; O Israel , and I will testify against thee ; I am God , even thy God. Hos. 9.1 . Thou hast gone a whoring from thy God. Q. 4. What is the third argument unto Obedience ? A. The benefits of Redemption that they receive from God. Benefits perswade to duty ; and the goodness of God leads to repentance . Rom. 2.4 . Q. 5. How can deliverance out of Egypt , be an argument to them that never were in Egypt ? A. As that Deliverance was a Type of our Deliverance , so 't is an argument to us , and an argument from the less to the greater ; so it obligeth us more than them . Luke 1.74 ▪ 75. That he would grant unto us , that we being delivered out of the hand of our enemies , might serve him without fear , in holiness an● righteousness before him all the days of our life . Q 6. What is that deliverance we have ? and how doth it 〈◊〉 us to Obedience ? A. Our Deliverance is not from Egypt , but from Hell. Who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear Son. Col. 1.13 . And our persons are bought by the Redeemer to glorify God. 1 Cor. 6.19 . What , know ye not that your body is the Temple of the Holy Ghost , which is in you ; for ye are bought with a price ; wherefore glorify God in your body , and in your spirits which are Gods. Q. 7. Is it not mercenary to serve God upon the account of benefits received , or to be received ? A. He that makes religious Duties Mediums to attain carnal Advantages only , is of a worse than mercenary Spirit . Hos. 7.14 . And they have not cried unto me with their hearts , when they howled upon their beds ; they assembled themselves for corn and wine , and they rebelled against me But to be quickened by Mercy to Duty is not mercenary , but Evangelical . Hos. 3.5 . They shall fear the Lord and his goodness . Q. 8. What is the first Inference from hence ? A. That great is the condescention of God to Man , that he will use arguments to induce him to obedience , who might exact it only by his Sovereignty , and justly damn us for our disobedience . 2 Cor. 5.20 . Now then we are embassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead , be ye reconciled to God. Q. 9 ▪ What is the second Inference from hence ? A. That the more mercy any receive from God , the more obligations are laid on them to obey him . Psal. 116.1 ▪ 2. I love the Lord because he hath heard my voice , and my supplication ; because he hath inclined his ear unto me , therefore will I call upon him as long as I live . Q. 10. What is the third Inference from hence ? A. The more mercies and favours any man sins against , the greater is that man's sin , and the sorer will be his punishment . Amos 3 1 , 2. You only have I known of all the families of the earth ; wherefore I will punish you for all your iniquities . Q. 11. What is the fourth Inference from hence ? A. That God's expectations are greater , where his mercies and favours have been so . Isa. 5.4 What could have been done more to my vineyard , that I have not done in it ? wherefore when I looked that it should bring forth grapes , brought it forth wild grapes . Q. 12. What is the last Inference from hence ? A. That memorials of God's Mercies are to be kept by us , to provoke us to constant and chearful duties of obedience Exod. 17.14 . And the Lord said unto Moses , Write this for a memorial in a book , and rehearse it in the ears of Ioshua . Psal. 103.2 , 3. Bless the Lord , O my soul , forget not all his benefits . Of the First Commandment . Quest. 45. WHich is the First Commandment ? A. The First Commandment is , Thou shalt have no other Gods before me . Q. 1. What is the first duty enjoin'd in the first Commandment ? A. It is to know and acknowledge the Existence or Being of God , and consequently condemns all Atheism , both in judgment and practice . Heb. 11.6 . He that cometh to God must believe that he is , and that he is a rewarder of them that diligently seek him . Psalm . 14.1 . The fool hath said in his heart , there is no God. Q. 2. What is the second duty of the First Commandment ? A. It requires all men to know and acknowledge the unity of God. Deut. 6.4 . Hear , O Israel , the Lord our God is one Lord. And condemns Polytheism , or plurality of Gods. 1 Cor. 8.5 , 6. For tho' there be that are called Gods , whether in heaven or in earth , as there be Gods many , and Lords many ; but to us there is but one God. Q. 3. Whence sprang the Opinion of more Gods than one at first in the world ? A. It sprang from ignorance of God's Omnipresence and Omnipotence . Hence came their vain imaginations . Rom. 1.21 . Because that when they knew God , they glorified him not as God , neither were thankful , but became vain in their imaginations , and their foolish heart was darkened . They thought the presence and power of God might reach one place , and not another . 1 Kings 20.23 . And the servants of the King of Assyria said unto him , Their gods are gods of the hills , therefore they were stronger than we ; but let us fight against them in the plain , and surely we shall be stronger than they . Q. 4. What were the first Creatures worshipped as Gods ? A. Probably the heavenly Bodies , Sun , Moon and Stars , because of their splendor and influence , ; th●se as Heralds , do proclaim God to the World. Psal. 19.1 , 2. The heavens declare the glory of God , and the firmament sheweth his handy work . Day unto day uttereth speech , and night unto night sheweth knowledge . And these messengers of God were mistaken for God himself ; Iob 31.26 , 27. If I beheld the sun when it shined , or the moon walking in brightness , and my heart hath been secretly inticed , or my mouth hath kissed my hand ; This also were an iniquity , for I should have denied the God that is above . Q. 5. What do these words [ before me ] import ? A. It notes God's perfect knowledge and abhorrence of all Idolatry , or worshipping of another God , as what he cannot endu●e to behold . Ier. 44.3 , 4. Because of their wickedness which they have committed to provoke me to anger , in that they went to burn incense to serve other Gods , whom they knew not , neither they , you , nor your fathers ; howbeit I sent unto you all my servants the prophets , rising early , and sending them , saying , O do not this abominable thing that I hate . Q. 6. Are none guilty of this sin but heathenish Idolaters ? A. Yes , all that place their supream love or trust in any creature , make that creature their God , and in Scripture are called Idolaters . Col. 3.5 . And covetousness which is Idolatry . Q. 7. How doth the Idolatry forbidden in the first , differ from that forbidden in the second Commandment ? A. The Idolatry forbidden in the first Commandment is a sin respecting the object of worship , when we set up any thing in the place of God , which by nature is not God. Gal. 4.8 . Howbeit then when ye knew not God , ye did service unto them which by nature are no gods . But that against the second Commandment is , when we pretend to worship the true God , but do it by such means , and in such a manner as he hath not required , or hath forbidden ▪ Exod. 32.4 , 5. And he received them at their hands , and fashioned it with a graving tool , after he had made a molten calf , and they said , These be thy gods , O Israel , which brought thee up out of the house of Egypt . Q. 8. What is the first inference from the first Commandment ? A. That it is a special mercy to be brought forth in a land where the true God is known and worshipped . Psal. 147.20 . He hath not dealt so with any nation ; and as for his judgments they have not known them ; praise ye the Lord. Q. 9. What is the second inference from the 1st . Commandment ? A. That it is a great and dreadful sin to live without the worship of God in the world . Eph. 2.12 . That at that time ye were without Christ , — and without God in the world . Q. 10. What 's the third inference from the 1st Commandment ? A. That Christians must not comply with Idolatrous or Superstitious worship , when they are cast into Idolatrous places , how great soever the danger be . Psal. 16.4 . Their sorrows shall be multiplied , that hasten after another God ; their drink offering of blood will I not offer , nor take up their names into my lips . Q. 11. What is the fourth inference from hence ? A. That the supream love , fear , and trust of the Soul is God's peculiar right and due . Whosoever places them on any other besides God , is guilty of a very heinous and great sin against him . 1 Iohn 2.15 . Love not the world , neither the things that are in the world ; if any man love the world , the love of the father is not in him . Compared with Iob 31.24 , 28. If I have made gold my hope , or have said to the fine gold , Thou art my confidence ; this also were an iniquity to be punished by the Iudge , for I should have denied the God that is above . Q. 12. What is the fifth inference hence ? A. That God's eye discovers the closest Idolatry in the world , whether it be in secret actions ; Ezek. 8.12 . Hast thou seen what the ancients of the house of Israel do in the dark ? Every man in the chambers of his imaginary ; for they say , the Lord seeth us not , the Lord hath forsaken the earth . Or inward affections . Col. 3.5 . Mortify therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which is Idolatry . Q 13. What is the sixth inference from hence ? A. That an high and full condition in the world , is a dangerous condition , and lies most exposed to the danger of Heart-idolatry . Prov. 30.9 . Lest I be full , and deny thee , and say , Who is the Lord ? Mark 10.24 How hard is it for them that trust in riches to enter into the kingdom of heaven ? Q. 14. What is the last Inference ? A. That in covenanting with God , and avouching him for our God , we must wholly renounce all others , and take God alone for our portion ; and the object of our love and dependance . Hos. 3.3 . Thou shalt not be for another man. So will I also be for thee . Luke 14 33. So likewise whosoever he be of you , that forsaketh not all that he hath , he cannot be my disciple . Of the second Commandment . Qust . 49. WHich is the second Commandment ? A. The second Commandment is , [ Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth ; thou shalt not bow down thy self to them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquities of the Fathers upon the Children , unto the third and fourth generation , of them that hate me , and shewing mercy unto thousands of them that love me , and keep my Commandments ] Quest. 50. What is required in the second Commandment ? A. The second Commandment requireth , the receiving , observing , and keeping pure and entire all such Religious Worship and Ordinances , as God hath appointed in his Word . Quest. 51. What is forbidden in the second Commandment ? A. The second Commandment forbiddeth the worshipping of God by Images , or any other way , not appointed in his word . Quest. 52. What are the Reasons annexed to the second Commandment ? A. The Reasons annexed to the second Commandment are , Gods Sovereignty over us , his propriety in us , and his zeal he hath to his own Worship ? Q. 1. What is the Sin especially forbidden in the second Commandment ? A. The Sin here forbidden is the corruption of Gods Worship , by making any similitude of any Person in the Godhead , and performing Divine Worship before it , or to it , Exod. 32.8 . They have turned aside quickly out of the way which I commanded them : they have made them a molten cal● , and have worshipped , and have sacrificed thereunto ▪ and said ▪ these be thy Gods , O Israel , which have brought thee up out of the land of Egypt . Deut. 4.15 , 16. Take ye therefore good heed unto your selves ▪ ( for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb , out of the midst of the fire ▪ ) lest ye corrupt your selves , and make you a graven image , the similitude of any figure , the likeness of male or female . Q. 2. What is the second Sin forbidden in this Commandment ? A. The second Sin against this Commandment is Will-worship , consisting in the addition of mans inventions to the Worship of God as a part thereof , Matth. 15.9 . But in vain do they worship me , teaching for doctrines the commandments of men . Col. 2.20 , 21 , 22 , 23. Wherefore if ye be dead with Christ from the rudiments of the world ; why , as though living in the world , are ye subject to ordinances , ( Touch not , taste not , bandle not : Which all are to perish with the using ) after the commandments and doctrines of men : which things have indeed a shew of wisdom in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the flesh . Q. 3. But if those additions be for the more decent worshipping of God , is it not allowed by 1 Cor. 14.40 . Let all things be done decently and in order ? A. No ; That Scripture commands that Gods Institutions be regularly and decently performed , but not that we invent Ceremonies that are symbolical , to make them more decent than Christ left them . Q. 4. Why is the second Commandment left out in all the publick Offices of the Popish Church ? A. Because it expresly condemns their Idolatrous Images , kneeling at the Sacrament , Prayers to Saints , and all their Superstitious Crosses , Surplices , Chrisme , as sinful . Q. 5. Do they not clear themse●ves from Idolatry , by telling us they only worship God before , or by them , but not the Images themselves ? A. No ▪ they do not ; for the use of Images in Gods Worship is expresly condemned in this Commandment ; and if this would excuse the Papists , it had also excused the Israelites in worshipping the Cal● . Exod. 32.4 . — And they said , these 〈◊〉 thy Gods , O Israel , that brought thee up out of the land of Egypt . Q. 6. What 's the first Reason annexed to the second Commandment ? A. The first Reason annexed is Gods Sovereignty , I the Lord ; which shews that it belongs to God only to institute his own Worship , and make it effectual ; and therefore to do that in his Worship which he never commanded , is sinful and dangerous ; Ier. 7.31 . And they have built the high places of Toph●t , which is in the valley of the son of Hinnom , to burn their sons and their daughters in the fire , which I commanded them not , neither came it into my heart . Q. 7. What 's the second Reason annexed to the second Commandment ? A. The second Reason is Gods Propriety in us ; he is our God , and we belong to him ; and therefore to corrupt his Worship , greatly aggravates our Sin , Hos. 9.1 . Rejoyce not , O Israel , for joy as other people ; for thou hast gone a whoring from thy God , &c. Q. 8. What 's the third Reason annexed to the second Commandment ? A. The jealousie of God over his Worship and Worshippers ; so that this sin of corrupting his Worship , will dreadfully incense his wrath , as it did , Levit. 10.1 , 2. And Nadab and Abihu the sons of Aaron , took either of them his censer , and put fire thereon . and offered strange fire before the Lord , which he commanded them not . And there went out fire from the Lord , and devoured them , and they dyed before the Lord. Q. 9. What 's the first Instruction from the second Commandment ? A. That it is an hainous sin to neglect the Worship of God , in that manner he hath appointed us to Worship him , as in Prayer , Ier. 10.25 . Pour out thy fury upon the Heathen that know thee not , and upon the families that call not on thy name . — Hearing the Word , Prov. 28.9 . He that turneth away his ear from hearing the law , even his prayer shall be abomination . Q. 10. What 's the second Instruction from the second Commandment ? A. That those that suffer for endeavouring to preserve the purity of Gods Ordinances , and non-conformity to the contrary injunctions of men , have a good warrant to bear them out in all such Sufferings ; Deut. 4.2 . Ye shall not add unto the word which I command you , neither shall you diminish ought from it , that ye may keep the Commandments of the Lord your God , which I command you , &c. Q. 11. What 's the third Instruction from the second Commandment ? A. That it is highly sinful and dangerous to innovate and prescribe by Humane Authority , such symbolical Rites in the Worship of God , as he never appointed or allowed in his Word , Matth. 15.9 . But in vain do they worship me , teaching for doctrines the commandments of men . Q. 12. What 's the fourth Instruction hence ? A. Hence we learn how much Parents and Children are obliged to worship God constantly , spir●tually , and agreeably to his Will revealed in his Word , otherwise the jealousie of God will visit them both in the way of Judgment . For as Obedience entails a Blessing ; so Disobedience entails a Curse on Posterity , Exod. 34 , 14. For thou shalt worship no other God ; for the Lord , whose name is jealous , is a jealous God. Of the third Commandment . Quest. 53. WHich is the third Commandment ? A. The third Commandment is , [ Thou shalt not take the Name of the Lord thy God in vain ; for the Lord will not hold him guiltless , that taketh his Name in vain . ] Quest. 54. What is required in the third Commandment ? A. The third Commandment requireth the holy and reverend use of Gods Names , Titles , Attributes , Ordinances , Word and Works . Quest. 55. What is forbidden in the third Commandment ? A. The third Commandment forbiddeth all profaning or abusing of any thing , whereby God maketh himself known . Quest. 56. What is the Reason annexed to the third Commandment ? A. The Reason annexed to the third Commandment is , that however the breakers of this Commandment may escape punishment from men , yet the Lord our God will not suffer them to escape his Righteous Iudgment . Q. 1. How doth this Commandment differ from the first and second ? A. The first hath respect to the object of Worship , forbidding us to worship any other but God. The second respects the means of Worship , forbidding us to worship God by any other means than what he hath prescribed . But the third respects the manner of his Worship , ●orbidding all careless or profane use of his Name , and commanding an holy reverence from us in all our solemn addresses to him , or ordinary mention of his Name . Ma● . 1.6 . A son honoureth his father , and a servant his master : If I then be a father , where is mine honour ? and if I be a master , where is my fear ? saith the Lord of hosts unto you , O Priests , that despise my name : And ye say , wherein have we despised thy name ? Q. 2. What is the first thing especially required in the third Commandment ? A. It requires the most aweful and reverential frame of our hearts in all our approaches to God ; Psal. 89.7 . God is greatly to be feared in the assembly of the saints ; and to he had in reverence of all them that are about him . And in his Worship , Ioh. 4.24 . God is a spirit ; and they that worship him , must worship him in spirit and in truth . Q. 3. What 's the second thing required in this Commandment ? A , It requires truth in our witness-bearing , as knowing God seeth our hearts , and is witness to all that we think or speak ; Zech. 5.4 . I will bring it forth , saith the Lord of hosts , and it shall enter into the house of the thief , and into the house of him that sweareth ●alsly by my name , &c. Q. 4. What 's the third thing required in this Commandment ? A. That in all our Appeals to God in secret or doubtful matters , we be sure that the Appeal be necessary , aweful and true : Ier 17.16 . As for me , I have not hastened from being a pastour to follow thee , neither have I desired the woful day , thou knowest : that which came out of my lips was right before thee . Psal. 139.23 , 24 Search me ▪ O God , and know my heart : try me , and know my thoughts . And set if there be any wicked way in me ; and lead me in the way everlasting . Q. 5. What doth this Commandment especially forbid ? A. It forbids and condemns all profane Oaths as most injurious to the Name of God. Matth. 5.34 , 37. — Swear not at all , neither by heaven for it is Go●s throne , &c. but let your communication be yea , yea , nay , nay ; for whatsoever is more than these , cometh of evil . Q. 6. VVhat is the danger of profane or false Swearing ▪ A. Such are reckoned Enemies to God , Psal. 139.20 . — Thine enemies take thy name in vain . The Curse of God enters into such Families , Zech. 5.4 . I will bring it forth , saith the Lord of hosts , and it shall enter into the ho●se of the thief , and into the house of him that sweareth falsly by my name , &c. And the Lord will not hold them guiltless . Q. 7. VVhat else is forbidden in this Commandment ? A. It forbids and condemns all heedless wandering , and drowsie performance of Gods Worship : Isa. 29.13 , 14. VVherefore the Lord said , forasmuch as this people drew near me with their mouth , and with their lips do honour me , b●t have removed their heart far from me , and their fear towards me is taught by the precept of men : Therefore , behold , I will proceed to do a marvellous work amongst this people , even a marvellous work and a wonder : for the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid . And 2 Kings 10.31 . But Iehu took no heed to walk in the law of the Lord God of Israel , with all his heart : for he departed not from the sins of Ieroboam , which made Israel to sin . Q. 8. What other sin is forbidden in this Command ? A. It forbids all light and irreverent use of the Scriptures , especially in our jests , or by way of scoffing . Ier. 17.15 . Behold , they say unto me , where is the word of the Lord ? let it come nowe , Jer. 6.10 . — Behold the word of the Lord is unto them a reproach : they have no delight in it . Q. 9. By what Argument doth God enforce the third Commandment on men ? A. That the breakers of this Command shall surely be punished by the Lord , either in this life , Deut. 28.58 , 59. If thou wilt not observe to do all the words of this law , that are written in this book , that thou mayest fear this glorious and fearful name , The Lord thy God : Then the Lord will make thy plagues wonderful , and the plagues of thy seed , even great plagues , and of long continuance , and sore sickness , and of long continuance : Or in that to come , Rom. 2.5 . But after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of God : Except they repent and reform . Q. 10. What 's the first Instruction from the third Commandment ? A. That great and infinite is the Patience of God in forbearing provoking Sinners so long as he doth ; Romans 9.22 . VVhat if God willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath fitted to destruction ? Q. 11. VVhat 's the second Instruction from hence ? A. That God is to be justified in the severest of his Judgments , by which at any time he manifests his displeasure against the profaneness of the World. Hos. 4.1 , 2 , 3. Hear the word of the Lord , ye children of Israel : for the Lord hath a controversie with the inhabitants of the land , because there is no truth , nor mercy , nor knowledge of God in the land . By swearing , and lying , and killing , and stealing , and committing adultery , they break out , and bloud toucheth bloud . Therefore shall the land ●ourn , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowls of heaven , yea the fishes of the sea also shall be taken away . Q. 12. What 's the third Instruction from hence ? A. That God takes special notice of , and greatly delighteth in them that fear and reverence his Name ; Isa. 66.5 . Hear the word of the Lord , ye that tremble at his word : Your brethren that hated you , that cast you out for my names sake , said , let the Lord be glorified ; but he shall appea● to your joy , and they shall be ashamed . Mal. 3.16 . — And a book of remembrance was written before him , for them that feared the Lord , and that thought upon his name . Q. 13. What 's the last Inference from hence ? A. That those Parents have much to answer for , that by their Examples teach , or by their Negligence encourage their Children to profane Gods Name . Ier. 5 7. How shall I pardon thee for this ? Thy children have forsaken me , and sworn by them that are no Gods , &c. Of the Sabbath . Quest. 57. WHich is the fourth Commandment ? A. The fourth Commandment is , [ Remember the Sabbath day to keep it holy : Six days shalt thou labour , and do all thy work ; but the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work , thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant , nor thy Cattle , nor thy Stranger which is within thy Gates : For in six dayes the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the seventh day , wherefore the Lord blessed the Sabbath day , and hallowed it . ] Quest. 58. What is required in the fourth Commandment ? A. The fourth Commandment requireth the keeping holy to God , such set time as he hath appointed in his Word , expresly one whole day in seven , to be an holy Sabbath unto the Lord. Quest. 59. Which day of the seven hath God appointed to be the weekly Sabbath ? A. From the beginning of the World to the Resurrection of Christ , God hath appointed the seventh day of the week to be the weekly Sabbath ; and the first day of the week ever since , to continue to the end of the World , which is the Christian Sabbath . Q. 1. What special marks of honour hath God set upon this fourth Commandment ? A. God hath set four peculiar marks of honour on it . ( 1. ) It is the largest of all the Commands . ( 2. ) It hath a solemn Memento prefixed to it . ( 3. ) It is delivered both positively and negatively , which the rest are not . And , ( 4. ) It is enforced with more Arguments to strengthen the Command on us , than any other . Q. 2. W●y will God have a Sabbath observed on Earth ? A. God will have a Sabbath on Earth , to give us therein an Emblem of that Eternal Sabbath in Heaven , wherein his people shall be serving him , and praising him without interruption , or mixture of any other business throughout Eternity ; H●b . 4.9 . There remaineth therefore a rest to the people of God. Q 3. For what other Reasons will God have a Sabbath ? A. He will have a Sabbath for the honour of his name , Isa. 58.13 . If thou turn away thy foot from the sabbath , from doing thy p●easure on my holy day , and call the sabbath a delight , the holy of the Lord , honourable , and shalt honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words . For the good of Mens Souls ; Mark 2.27 . And he said unto them , the sabbath was made for man , not man for the sabbath . And in mercy to the Bodies of Men and Beasts . Q. 4. Is this Commandment Moral and Perpetual , or Ceremonial and Temporary ? A. It is , and must needs be Moral , and not Ceremonial ; because all the Reasons that enforce it , are perpetual , and the Sabbath continued , when the Ceremonial Law ceased , and was vanished ; Matth. 24.20 . But pray ye , that your flight be not in the winter , neither on the sabbath day . Q. 5. What day of the seven is the Christian Sabbath ? A. The first day of the Week is our Sabbath , since the Resurrection of Christ. This is the day which was foretold to be our Sabbath ; Psal. 118.24 . This is the day which the Lord hath made ; we will rejoyce and be glad in it . The Lord hath marked it for himself by setting his own Name on it ; Rev. 1.10 . I was in the Spirit on the Lords day . And the Apostles and Primitive Church constantly set it apart to Religious uses and ends ; Acts 20.7 . And upon the first day of the week , when the disciples came together to break bread , Paul preached unto them , &c. 1 Cor. 16.2 . Vpon the first day of the week , let every one of you lay by him in store , as God hath prospered him , that there be no gatherings when I come . Q. 6. When doth the Christian Sabbath begin ? A. It appears that this day is not to be reckoned from evening to evening , but from morning to morning ; because the Christian Sabbath must begin , when the Jewish Sabbath ended , but that ended towards the morning ; Matth. 28.1 . In the end of the sabbath , as it began to dawn , towards the first day of the week , came Mary Magdalene , and the other Mary to see the sepulchre . Q. 7. What is the ground of changing the day ? A. The solemn commemoration of our Redemption by the Resurrection of Christ from the dead , is the ground of translating the Sabbath from the seventh to the first day of the Week ; Psal. 118.24 . This is the day which the Lord hath made ; we will rejoyce , and be glad in it . Mark 16.9 . Now when Iesus was risen early the first day of the week , he appeared first to Mary Magdalene , out of whom he had cast seven devils . Q. 8. Is it the whole day , or only some hours of the day that are set apart for God ? A. Not a part , but the whole day is the Lords ; and it is as dangerous to halve it with God in point of time , as it was for Annanias and Sapphira to halve their dedicated Goods , and bring in but a part . Remember that thou keep holy the sabbath day , is the Command . Q. 9. Is there any other day holy besides this ? A. No day but this is holy by Institution of the Lord ; yet dayes of Humiliation and Thanksgiving may be lawfully set apart by men on a Call of Providence ; but Popish Holy-dayes are not warrantable , nor to be observed ; Gal. 4.10 . Ye observe dayes , and months , and times , and years . Q. 10. But seeing every day should be a Sabbath to a Christian , what needs any other set time ? A. Though Christians must walk every day with God , yet every day cannot be a Sabbath , because God calls us to other Duties on those dayes , but will have this to be a solemn and entire day to himself . Q. 11. But if a man scruple the change of the Sabbath , may he not keep both dayes weekly ? A. No ; for then by doing more than God requires , he breaks a plain Command , Six days shalt thou labour . Q. 12. At what time should Christians be up , and at their Duties on the Lords day ? A. As early in the morning as their strength will permit , to prepare by private for publick Duties ; yet the publick are not to be entrenched on by private Duties ; Acts 10.33 . — Now therefore are we all here present before God , to hear all things that are commanded thee of God. Of the Sabbath . Quest. 60. HOw is the Sabbath to be Sanctified ? A. The Sabbath is to be Sanctified by an holy re●ting all that day , even from such worldly employments and recreations as are lawful on other days , and spending the whole time in the publick and private exercises of Gods Worship , except so much as is to be taken up in the works of necessity and mercy . Quest. 61. What are the Sins forbidden in the fourth Commandment ? A. The fourth Commandment forbiddeth the omission or careless performance of the Duties required , and the profaning the day by Idleness , or doing that which is in it self sinful , or by unnecessary thoughts , words or works , about our worldly employments or recreations . Quest. 62. What are the Reasons annexed to the fourth Commandment ? A. The Reasons annexed to the fourth Commandment are , Gods allowing us six days of the week for our own employment , his challenging a special propriety in the seventh , his own example , and his blessing the Sabbath day . Q. 1. VVhat is the Rest which God requires on the Sabbath ? A. It is not a meer natural or civil , but an holy rest , resembling the rest in Heaven . wherein the Mind is most active and busie in the work of God , though the Body be at rest , and the Spirit not wearied with its work ; Rev. 4.8 . And the four bea●●s had each of them six wings about him , and they were full of eyes within , and they rest not day and night , saying , holy , holy , holy , Lord God Almighty , which was , and is , and is to come . Q. 2. May not any works of our civil Calling be ordinarily done on that day ? A. No ; it is sinful to put our hands ordinarily to our Callings on that day , and God usually punishes it : Neh. 13.15 , 16 , 17 , 18. In those dayes saw I in Iudah , some treading wine-presses on the sabbath , and bringing in sheaves , and lading asses , as also wine , grapes and figs , and all manner of burdens , which they brought into Ierusalem on the sabbath day ; and I testified against them in the day wherein they sold victuals . There dwelt men of Tyre also therein , which brought fish and all manner of ware , and sold on the sabbath , unto the children of Iudah , and in Ierusalem . Then I contended with the nobles of Iudah , and said unto them , What evil thing is this that ye do , and profane the sabbath day ? Did not your fathers thus , and did not our God bring all this evil upon us , and upon this city ? yet ye bring more wrath upon Israel by profaning the sabbath . Q. 3. May we not refresh our Bodies by Recreations or our Minds by thoughts of Earthly Business or Discourses on that day ? A. Recreations of the Body which are lawful on other days , are sinful on this day ; and all the Recreations of the Mind allowed on this day , are Spiritual and Heavenly ; Isa. 58.13 , 14. If thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the Lord , honourable , and shalt honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words : Then shalt thou delight thy self in the Lord , and I will cause thee to ride upon the high places of the earth , and feed thee with the heritage of Iacob thy father ; for the mouth of the Lord hath spoken it . Q. 4. What works may lawfully be done on that day ? A. Christs example warrants works of necessity , and works of mercy , but no other , Matth. 12.3 , 4. But he said unto them , have ye not read what David did , when he was an hungred , and they that were with him , How he entered into the house of God , and did eat the shew-bread , which was not lawful for him to eat , neither for them which were with him , but only for the priests . And ver . 7. But if ye had known what this meaneth , I will have mercy , and not sacrifice , &c. Q. 5. What are the holy Duties of the Sabbath ? A. The publick Worship of God in reading and hearing the Word preached ; Isa. 66.23 . And it shall come to pass that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the Lord. Luke 4.16 . — And as his custom was , he went into the synagogue on the sabbath day ▪ and stood up for to read . And Prayer ; Acts 16.13 , 14. And on the sabbath day we went out of the city by a river side , where prayer was wont to be made , &c. And receiving the Sacrament ; Acts 20.7 . And upon the first day of the week , when the disciples came together to break bread , Paul preached unto them , &c. Q. 6. At private Duties in our Families required , as well as publick on the Sabbath ? A. Yes ; it is not enough to sanctifie the Sabbath in publick Ordinances , but God requires it to be sanctified in Family and private Duties ; Lev. 23.3 . — But the seventh day is the sabbath of rest , an holy convocation , ye shall do no work therein : it is the sabbath of the Lord in all your dwellings . Q. 7. With what frame of Spirit are all Sabbath duties , both publick and private to be performed ? A. They are to be performed with Spiritual delight ; Isa. 58.13 . If thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , &c. And all grudging at , and weariness of Spiritual exercises is a sin forbidden ; Mal. 1.13 . Ye said also , behold what a weariness is it , and ye have snuffed at it saith the Lord of hosts , and ye brought that which was torn , and the lame ▪ and the sick : thus ye brought an offering ; should I accept this of your hand saith the Lord ? Amos 8.5 . When will the new moon be gone that we may sell corn ? and the sabbath that we may set fo●th wheat ? &c. Q. 8. What is the first Reason annexed to this Command ? A. The first Reason is the sufficient and large allowance of time God hath given us for our civil Callings and earthly business . Six days in the week is a large allowance . Q. 9. What is the second Reason annexed to this fourth Command ? A. The second Reason is Gods sanctifying and separating this day by a special Command and Institution for his service ; so that to profane this time is to sin against an express Divine Statute . Q. 10. What 's the third Reason annexed to this Command ? A. The third Reason is Gods own Example , who rested the seventh day from all his works , and blessed this day , by vertue of which Blessing we are encouraged to sanctifie it . Q. 11. Is it not enough to sanctifie this day in our own persons ? A. No ; if God hath put any under our Authority , their profaning the Sabbath will become our sin , though we be never so strict in the observation of it our selves . Q. 12. May we continue our civil Employments to the last moment of our common time ? A. Except Necessity or Mercy urge us , we ought to break off before , and allow some time to prepare for the Sabbath ; Luke 23.54 . And that day was the preparation , and the sabbath drew on . Q. 13. What is the first Inference f●om hence ? A. That we have all great cause to be humbled for our Sabbath transgressions , either in our unpreparedness for it , our want of delight and spirituality in it , or the due government of our Families , as God requires . Q. 14. What is the second Inference from hence ? A. That Christians on the Sabbath day have a fair occasion and help to real●ize to themselves the Heavenly state , in which they are to live abstract from the World , and God is to be all in all to them . Of the fifth Commandment . Quest. 63. WHich is the fifth Commandment ? A. The fifth Commandment is , [ Honour thy Father and thy Mother , that thy days may be long in the land which the Lord thy God giveth thee . ] Quest. 64. What is required in the fifth Commandment ? A. The fifth Commandment requireth the preserving the Honour , and performing the Duties belonging to every one in their several places and relations , as superiors , inferiors or equals . Quest. 65. What is forbidden in the fifth Commandment ? A. The fifth Commandment forbiddeth the neglecting of , or doing any thing against the honour and duty which belongeth to every one in their several places and relations . Quest. 66. What is the Reason annexed to the fifth Commandment ? A. The Reason annexed to the fifth Commandment is , a promise of long life and prosperity ( as far as it shall serve for Gods glory , and their own good ) to all such as keep this Commandment . Q 1. What Relatives are directly and more especially concerned in this fi●th Commandment ? A. All Superiours and Inferiours are concerned in it : Especially ( 1. ) Political Fathers and their Children ; that is , Kings and Subjects : Mark 11.10 . Blessed be the kingdom of our father David , &c. ( 2. ) Spiritual Fathers and their Children ; that is , Ministers and their People : 1 Cor. 4 15. For though you have ten thousand instr●cters in Christ , yet have ye not many fathers : for in Christ Iesus I have begotten you through the gospel . ( 3. ) Natural Parents and their Children ; Ephes. 6.1 . Children obey your parents in the Lord. ( 4. ) All Civil Superiours and Inferiours , as Husbands and Wives , Masters and Servants ; Ephes. 5.22 . Wives submit your selves unto your own husbands , as unto the Lord. And Ephes. 6.5 . Servants be obedient to them that are your masters according to the flesh . &c. Q. 2. What is the Duty of Political Fathers or Magistrates , to their Political Children or Subjects ? A. It is to rule and govern the people over whom God hath set them with Wisdom ; 2 Chron. 1.10 . Give me now wisdom and knowledge , that I may go out and come in before this people . Justice , 2 Chron. 19.5.6 , 7. And ●e sit judges in the land , throughout all the fenced cities of Iudah , city by city . And he said to the judges , Take heed what ye do ; for ye judge not for man , but for the Lord , who is with you in the judgment . Wherefore now let the fear of the Lord be upon you , take heed and do it , &c. And Piety , 2 Sam. 23.3 . — He that ruleth over men must be just , ruling in the fear of God. Carefully providing for their Souls in every place of their dominion ; 2 Chron. 17.9 . And they taught in Iudah , and had the book of the law of the Lord with them , and went about throughout all the cities of Iudah , and taught the people . And for their common outward peace and safety ; 2 Chron. 17.12 . And Iehoshaphat waxed great exceedingly , and ●e built in Iudah castles and cities of store . Q. 3. What are the Duties of Subjects to their Rulers ? A. It is to pray for them ; 1 Tim. 2.1 , 2. I exhort therefore , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men : For kings , and for all that are in authority , &c. To honour them , 1 Pet. 2.17 . — Fear God , honour the King. To obey their just Laws , Rom. 13.1 . Let every soul be subject unto the higher powers , &c. And to pay them the Tribute that is due to them , Rom. 13.7 . Render therefore to all their d●es , tribute to whom tribute is due , custom to whom custom , &c. Q. 4. What are the Duties of Ministers to their people ? A. Their Duty is , ( 1. ) To feed their flock constantly with wholesome food , 2 Tim. 4.2 . Preach the word , be instant in season , and out of season , rebuke , reprove , exhort , with all long-suffering and doctrine . ( 2. ) To be full of bowels of tender Affection to them , 1 Thess. 2.7 , 8. But we were gentle among you , even as a nurse cheri●heth her children : So being affectionately desirous of you , we were willing to have imparted unto you , not the Gospel of God only , but also our own souls , because ye were dear unto us . ( 3. ) To pray for them , Eph. 1.15 , 16. Wherefore I also , after I heard of your faith in the Lord Iesus , and love unto all the saints , Cease not to give thanks for you , making mention of you in my prayers . ( 4. ) To watch over them , 1 Pet. 5.2 . Feed the flock of God which is among you , taking the oversight thereof not by constraint , but willingly , &c. And ( 5. ) To walk as an Example of Godliness before them , Tit. 2.7 . In all things shewing thy self a pattern of good works , &c. All which Duties require their residence among them , 1 Pet. 5.2 . Feed the flock of God which is among you , &c. Q. 5. What are the peoples Duties towards their Ministers ? A. Their Duty is , ( 1. ) To esteem and love them dearly for their works sake , 1 Thess. 5.12 , 13. And we beseech you , Brethren , to know them which labour among you , and are over you in the Lord and admonish you ; and to esteem them very highly in love for their works sake . ( 2. ) To attend on the Word preached by them , as the Word of God , 1 Thess. 2.13 . For this cause also thank we God without ceasing , because when ye received the word of God , which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God. ( 3. ) To pray for them and the success of their labours , Heb. 13.18 . Pray for us , &c. ( 4. ) Not to receive light and malicious reports against them ▪ 1 Tim. 5.19 . Against an elder receive not an accusation but before two or three witnesses . ( 5. ) To make a competent and comfortable provision for them , Gal. 6.6 . Let him that is taught in the word , communicate unto him that teacheth ▪ in all good things . Q. 6. What are the Duties of Natural Parents to their Children ? A. It is their Duty , ( 1. ) To be tenderly , but not fondly affectionate to , and tender over them , Isa. 49.15 . Can a woman forget her sucking child , that she should not have compassion on the son of her womb ? ( 2 ) To educate them for God , Ephes. 6.4 . And ye fathers provoke not your chi●dren to wrath , but bring them up in the nurture and admonition of the Lord. ( 3 ) To restrain their Sins by Correction , Prov. 29.15 . The rod and reproof give wisdom , but a child left to himself , bringeth his mother to shame . ( 4. ) To provide for their livelyhood , 1 Tim. 5.8 . But if any provide not for his own , and especially for those of his own house , he hath denied the faith , and is worse than an infidel . ( 5. ) To pray dayly for them , Iob 1.5 . And it was so when the days of their feasting were gone about , that Iob sent and sanctified them ▪ and rose up early in the morning , and offered burnt-offerings according to the number of them all : For Iob said , it may be that my sons have sinned , and cursed God in their hearts : Thus did Job continually . ( 6. ) To encourage them with endearing language in the way of Godliness , Prov. 31.1 , 2 , 3. The words of King Lemuel , the prophesie that his mother taught him . What , my son ! and what the son of my womb ! and what the son of my vows ! Give not thy strength unto women , nor thy wayes to that which destroyeth kings . Q. 7. What are the Duties of Children to Parents ? A. Their Duty is , ( 1. ) To obey them only in the Lord , Eph. 6.1 . Children obey your parents in the Lord. ( 2 ) To reverence and honour them , Levit. 19.3 . Ye shall fear every man his mother and his father , &c. ( 3. ) To submit to their Reproofs and Corrections , Hebr. 12.9 . Furthermore we have had fathers of our ●flesh , which corrected us , and we gave them reverence . ( 4. ) To provide for them , if they be poor and needy , and we have ability , Gen. 47.12 . And Ioseph nourished his father and his brethren , and all his fathers houshold with bread , according to their families . Q. 8. What shall Children do , when Parents abuse their Authority , by forbidding Duty or commanding Sin ? A. In such cases Children are to obey God rather than their Parents , Acts 4.19 . But Peter and Iohn answered ▪ and said unto them , Whether it be right in the sight of God , to hearken unto you , more than unto God , judge ye . But yet to manage their refusals of Obedience with all Meekness and Humility . Q. 9. What is the first duty of Husbands to their Wives ? A. The first ●uty , on which all other Duties depend , is cohabitation with them . 1 Pet. 3.7 . Likewise ye husbands , dwell with them according to knowledge , &c. And nothing can make this Duty void , but a lawful divorce for Adultery , Matth. 5.31 , 32. — But I say unto you , that whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultery , &c. Q. 10. What 's the Husbands second Duty to his Wife ? A. True and hearty love to Soul and Body , Eph. 5.25 . Husbands love your wives , even as Christ also loved the church , and gave himself for it . Evidencing it self in careful provision for them , 1 Cor. 7.33 . But he that is married , careth for the things of the world , how he may please his wife . But especially to their Souls in winning them to Christ , 1 Cor : 7.16 . — Or how knowest thou , O man , whether thou shalt save thy wife ? And building them up in Christ , 1 Pet. 3.7 . Likewise , ye husbands , dwell with them according to knowledge , giving honour unto the wife , as unto the weaker vessel , and as being heirs together of the grace of life , that your prayers be not hindred . Q. 11. What are the Duties of Wives to their Husbands ? A. 'T is their Duty , ( 1. ) To be in subjection to their own Husbands ; Eph. 5.22 , 23. Wives submit your selves unto your own husbands , as unto the Lord : For the husband is the head of the wife , even as Christ is the head of the Church . ( 2 ) To reverence them ; Eph. 5.33 . — And the wife see that she reverence her husband . ( 3. ) To express their Reverence in suitable Words and Actions ; 1 Pet. 3.6 . Even as Sarah obeyed Abraham , calling him , Lord , &c. ( 4. ) To be faithful to them ; Prov. 31.12 . She will do him good and not evil , all the dayes of her life . ( 5. ) To adorn their Relation with meekness and quietness of Spirit ; 1 Pet. 3.4 : But let it be the hidden man of the heart in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of God of great price . Q. 12. What are the Duties of Servants to their Masters ? A. 'T is their Duty , ( 1. ) To be faithful in all things committed to their charge ; Tit. 2.10 . Not purloining , but shewing all good fidelity , &c. ( 2. ) To honour them in all respectful Words and Carriages ; 1 Tim. 6.1 . Let as many servants as are under the yoke , count their own masters worthy of all honour , &c. ( 3. ) To bear patiently their rebukes ; 1 Pet. 2.18 , 19. Servants , be subject to your masters with all fear ; not only to the good and gentle , but also to the froward . For this is thank-worthy , if a man for conscience toward God , endure grief , suffering wrongfully . Q. 13. What is the first Duty of Masters to their Servants ? A. Their first Duty is to rule over them with gentleness , and not with terrour and rigour ; Eph. 6.9 . And ye masters , do the same things unto them , forbearing ●oreatning : Knowing that your master also is in heaven ▪ neither is there respect of persons with him . Q. 14. What 's the second Duty of Masters to their Servants ? A. To pay them their Wages fully and without delay ▪ Deut. 24.14 , 15. Thou shalt not oppress an hired servant that is peer and needy , whether he be of thy brethren , or of thy strangers that are in thy land within thy gates . At his day thou shalt give him ●is hire , neither shall the sun go down upon it , f●r he is poor , and setteth his heart upon it , lest he cry against thee unto the Lord , and it be sin unto thee . And to provide Food for them convenient ; Prov. 27.27 . And thou shalt have goats-milk enough for thy ●●od , for the food of thy houshold , and for the maintenance for thy maidens . Q. 15. What 's the third Duty of Masters to their Servants ? A. The third and principal Duty is to engage them as much as in them lies , to the wayes of God , and Duties of Religion , as Abraham did , Gen. 18.19 . For I know him that he will command his children , and his houshold after him , and they shall keep the way of the Lord , &c. And Ioshua , Josh. 24.15 . — But as for me and my house , we will serve the Lord. Of the sixth Commandment . Quest. 67. WHich is the sixth Commandment ? A. The sixth Commandment is , [ Thou shalt not kill . ] Quest. 68. What is required in the sixth Commandment ? A. The sixth Commandment requireth all lawful endeavours to preserve our own life , and the life of others . Quest. 69. What is forbidden in the sixth Commandment ? A. The sixth Commandment forbiddeth the taking away of our own life , or the life of our Neighbour unjustly , or whatsoever tendeth thereunto . Q. 1. What is the natural order of these Commandments in the second Table ? A. In these Commands God begins with the nearest concern of Man , which is Life , Iob 2.4 . — Skin for skin , yea all that a man hath , will he give for his life . Next to that his Command guards his nearest Relative , from whom the best outward comfort is to rise , his Wife ▪ Mark 10.8 . And they twain shall be one flesh , &c. After that his good Name , which is very precious to him ▪ Eccles. 7.1 . A good name is better than precious oyntment . And then his Goods , which support his life , Isa. 3.1 . For behold , the Lord , the Lord of hasts , doth take away from Ierusalem , and from Iudah , the ●●ay and the staff , the whole stay of bread , and the whole stay of water . Q. 2. How far doth this Command extend it self ? A. It prohibits all Cruelt● , and commands all Help , Care , and Pity , so far as Mens hearts and hands can go , for the relief and preservation of others , Psal. 119.96 . — But thy commandment is exceeding broad . Q 3. Doth this Command respect only the outward action , or also the inward passion of the Soul ? A. It respects and bridles the inward Passion of the Soul , as well as outward Actions ; as Hatred , 1 Iohn 3.15 . Whosoever hateth his brother is a murderer , &c. And causless Anger , Matth. 5.22 . But I say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgment , &c. Q. 4. Doth this Command only respect the lives of others ? A. No , it primarily respects our own lives , and forbids us all things that tend to the shortening and ruin of them , Eph. 5.29 . For no man ever yet hated his own flesh , but nourisheth and cherisheth it , even as the Lord the church . Q. 5. How many ways may men sin against this Command , with respect to their own lives ? A. A Man sinneth against his own Life , not only by destroying himself , as the Jaylour would have done . Acts 16.27 . And the keeper of the prison awaking out of his sleep , and seeing the prison doors open , he drew out his sword , and would have killed himself , supposing that the prisoners had been fled ; But by refusing Food or Physick to preserve Life , or macerating our Bodies with excessive Sorrows . 2 Cor. 7.10 . — But the sorrow of the world worketh death , or envy at others felicity : Prov. 14.30 . — But envy the rottenness of the bones . Q. 6. How are men guilty of murther with respect to others ? A. Murther with respect to others , may be either with relation to their Bodies ; Numb . 35.30 . Whoso killeth any person , the murtherer shall be put to death , &c. Or to their Souls , which is the most heinous murder in the World ; Ezek. 3.18 . When I say unto the wicked , thou shalt sure●y dye , and thou givest him not warning , nor speakest to warn the wicked from his wicked way to save his life ; the same wicked man shall dye in his iniquity ; but his blood will I require at thine hand . Q. 7. Is all destruction of anothers Life , murder in the account of God ? A. No , it is not , if the Life of a Person be taken away in the course of Justice ▪ Gen. 9.6 . Whoso sheddeth mans blood , by man shall his blood be shed . Or in a just and necessary War , Iudges 5.23 . Curse ye Meroz ( said the Angel of the Lord ) curse ye bitterly the inhabitants thereof ; becau●e they came not to the help of the Lord , to the help of the Lord against the mighty . Or by pure Accident , Deut. 19.5 . As when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke with the axe to cut down the tree , and the head slippeth from the helve , and lighteth upon his neighbour that he dye , he shall flee unto one of those cities , and live . Or in self defence , Ex●d . 22.2 . If a thief be found breaking up , and be smitten that he dye , there shall no blood be shed for him . Q. 8. Is there no other way of breaking this Command ? A. Yes , there is : Innocents may be murdered under the forms and solemnities both of Justice and Religion . So Naboth was murdered by Iezebel , 1 Kings 21.12 , 13. They proclaimed a fast , and sit Naboth on high among the people . And there came in two men children of Belia● , and sat before him : And the men of Belial witnessed against him , even against Naboth , in the presence of the people , saying , Naboth did blaspheme God and the King. Then they carried him forth out of the city , and stoned him with stones that he dyed . And the Martyrs by bloody Papists . And this strongly proves a day of Judgment ▪ Eccles. 3.16 , 17. And moreover , I saw under the sun the place of judgment , that wickedness was there ; and the place of righteousness , that iniquity was there . I said in mine heart , God shall judge the righteous and the wicked : for there is a time there for every purpose , and for every work . Q. 9. Are Duels forbidden in this Commandment ? A. Yes ▪ they are , for whatever point of Honour be touched , or whatever Provocation be given , we are not to be our own avengers ; Rom. 12.19 . Dearly beloved , avenge not your selves , &c. Q. 1● . What 's the first Inference hence ? A. That we have great cause to bless God for his protecting Law , and for Humane Laws grounded upon his Law for the protection of our Lives ; Rom. 13.4 . — For he is the minister of God , a revenger to execute wrath , upon him that doth evil . Q. 11. What 's the second Inference hence ? A. That all that are guilty of this Sin , have great cause to be humbled and afflicted : For it 's a crying Sin , Gen. 4.10 . — The voice of thy brothers blood cryeth unto me from the ground . Yet not to despair of Mercy upon true Repentance . Manasseth shed innocent blood , and yet was pardoned upon Repentance , 2 Kin. 21.16 . Moreover Manasseth shed innocent blood very much , till he had f●●●ed Ierusalem from one end to another , &c. Q. 12. What●s the third Inference hence ? A. Let all Men watch against Pride , Passion , Malice and Revenge , the Sins of the Heart , from which this horrid Sin proceeds ▪ Matth. 15.18 , 19. — For out of the heart proceed evil thoughts , murders , &c. Of the seventh Commandment . Quest. 70. WHich is the seventh Commandment ? A. The seventh Commandment is , [ Thou shalt not commit Adultery ] ▪ Quest. 71. What is required in the seventh Commandment ? A. The seventh Commandment requireth the preservation of our own and our Neighbours chastity in heart , speech , and behaviour . Quest. 72. What is forbidden in the seventh Commandment ? A. The seventh Commandment forbiddeth all unchast thoughts , words and actions . Q. 1. What is the first Duty required in this Commandment ? A. The first Duty required in this Commandment is ▪ the preservation of our own Chastity in heart , lip , and life ; 1 Thess. 4.3.4 . For this is the will of God , even your sanctification , that ye should abstain from fornication . That every one of you should know how to possess his vessel in sanctification and honour . And Eph. 4.29 . Let no corrupt communication proceed out of your mouth , &c. Q. 2. Why must we preserve our own Chastity ? A. Because our Bodies are , or ought to be the Temples of the Holy Ghost ; 1 Cor. 6.15 , 19. Know ye not that your bodies are the membe●s of Christ ? Shall I then take the members of Christ , and make them the members of an harlot ? God forbid . What know ye not that your body is the temple of the Holy Ghost , which is in you , which ye have of God , and ye are not your own ? And it is the express charge of God that they be kept pure and clean , 1 Thess. 4.3 , 4. For this is the will of God , even your sanctification , that ye should abstain from fornication . That every one of you should know how to possess his vessel in sanctification and honour . Q. 3. What is the second Reason ? A. The second Reason is , because of the evil of it to our selves : As ( 1. ) It injures the Body , 1 Cor. 6.18 . — He that committeth fornication , sinneth against his own body . ( 2. ) It levels us with the Heathen , Eph. 4.17 , 19. This I say therefore , and testifie in the Lord , that ye henceforth walk not as other Gentiles walk , — Who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness . ( 3. ) Dishonours our Names ; Prov. 6.32 , 33. But whoso committeth adultery with a woman , — a wound and dishonour shall he get , &c. ( 4. ) Scatters our Estates , Prov. 5.10 . Lest strangers be filled with thy wealth , and thy labours be in the house of strangers . ( 5. ) Destroyeth the Soul ; Prov. 6.32 . — He that doth it , destroyeth his own soul. Q. 4. What Age is most incident to this Sin ? A. The Youthful Age is most apt to be drawn into this Sin ; Prov. 7.7 . And behold among the simple ones ▪ I discerned among the youths , a young man void of understanding . And 2 Tim. 2.22 . Flu also youthful lusts , &c. Q. 5. How far doth this Command extend it self ? A. It extends it self to the Heart , Mind and Fancy , as well as to the Body and external Actions , Matth. 5.28 . But I say unto you , that whosoever looketh on a woman , to lu●t after her , hath committed adultery with her already in his heart . Q. 6. What are the usual inducements to this Sin ? A. The usual inducements to this Sin are , ( 1. ) Idleness and fulness of the Creatures , Ez●k . 16.49 , 50. Behold , this was the iniquity of thy si●er Sodom ; Pride , fuln●ss of bread , and abundance of idleness was in her , and in her daughters , &c. ( 2. ) Wanton Gestures , Isa. 3.16 . More●ver , the Lord saith , because the daughters of Zion are ha●ghty , and walk with s●retched ●orth necks , and wanton e●es , walking and mincing as they go , and making a tinkling with their feet . ( 3. ) Filthy Communication , Eph. 5.4 . Neither filthin●ss , nor foolish talking , nor jesting , which are not convenient , &c. Q. 7. What 's the first Remedy against this sin ? A. The first Remedy and the most effectual is , to get the Spirit of God within us , to sanctifie and rule us , Gal. 5.16 . — Walk in the Spirit , and ye shall not fulfil the lusts of the flesh . Q. 8. What is the second Remedy ? A. The keeping of a strict wa●ch over the Heart , Prov. 4.23 . Keep thy heart with all diligence , &c. And over the external Senses . Iob 31.1 . I made a covenant with mine eyes : why then should I think upon a maid ? Q. 9. What●s the third Remedy against it ? A. Deep and serious consideration of the danger of this Sin , and what God threatens against Adulterers , Hebr. 13.4 . — Who●emongers and adulterers God will judge . 1 Cor. 6.9 , 10. — Be not deceived , n●i●her fornic●tors , nor idolaters , nor adulterers , nor effeminat● — shall inherit the kingdom of God. And how he describes them , Prov. 22.14 . The mouth of strange women is a deep pit ; ●e that is abhorred of the Lord shall fact therein . Q. 16. What 's the fourth Remedy against it ? A. Prayer , Psal. 119.37 . Turn away mine eyes from beholding vanity , &c. And to evidence our sincerity in Prayer , we must study to shun all occasions of this Sin , Psal. 18.23 . I was also upright before him : and I kept my self from mine iniquity . Q. 11. What 's the first Inference hence ? A. What cause those have to bless God , that have been kept from this Sin ; though the best ought to be humbled for their heart pollutions . Q. 12. What 's the second Inference from hence ? A. Let it warn Parents to do what in them lyes to prevent the ruin of their Children by this Sin , ( 1. ) By filling their heads and hands with lawful business . ( 2. ) By serious Admonitions and Prayers for them . ( 3. ) By keeping them from vain and tempting Company . ( 4. ) By disposing them seasonably in suitable Marriage . Q. 13. What 's the third Inference from hence ? A. Let those that are defiled with this Sin , repent seriously of it , as David did , Psal. 51.8 . Make me to hear joy and gladness , that the bones which tho● hast broken may rejoyce . And apply the Blood of Christ by Faith ; for in so doing , it may be pardoned , 1 Cor. 6.11 . And such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Iesus Christ , and by the spirit of our God. Of the eighth Commandment . Quest. 73. WHich is the eighth Commandment ? A. The eighth Commandment is , [ Thou shalt not steal . ] Quest. 74. What is required in the eighth Commandment ? A. The eighth Commandment requireth the lawful procuring and furthering the Wealth , and outward Estate of our selves , and others . Quest. 75. What is forbidden in the eighth Commandment ? A. The eighth Commandment forbiddeth whatsoever doth or may , unjustly hinder our own , or our Neighbours Wealth , or outward Estate . Q. 1. What is presupposed in this Commandment ? A. It presupposeth that God hath given every Man a propriety in his Estate , and that no Mans Goods are common to others , except by his consent in times and cases extraordinary , Acts 2.44 . And all that believed were together , and had all things common . Q. 2. What is required in this Commandment ? A. It requires of every Man diligence in a lawful Calling , to get and preserve an Estate for his own and others good , Prov. 13.11 . — He that gathereth by labour , shall increase . Eph. 4.28 . — But rather let him labour , working with his hands the thing which is good , that he may have to give to him that needeth . Q. 3. What else is required in this Commandment ? A. It requires us not only to get and keep the things of the World in a lawful manner , but to distribute and communicate them to those that are in want , and not cast them into temptations of sin or inevitable ruin , Isa. 58.10 . And if thou draw out thy soul to the hungry , and satisfie the afflicted soul : then shall thy light rise in obscurity , and thy darkness be as the noon-day . 1 John 3.17 . But whoso hath this worlds good , and seeth his brother hath need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? Q. 4. VVhat else is required in this Commandment ? A. It requires in every Man a publick Spirit to procure and promote the good and prosperity of others , 1 Cor. 10.24 . Let no man seek his own ; but every man anothers wealth . Q. 5. What e●se is required in this Command ? A It requires restitution of all Goods unjustly gotten , or taken from others , Levit. 6.4 . Then it shall be because he hath sinned and is guilty , that he shall restore that which he took violently away , or the thing which he hath deceitfully gotten , &c. And the restoring of Pawns and Pledges , when it 's due , Ezek. 18.7 . And hath not oppressed any , but hath restored to the debtor his pledge , &c. Or things lost , if we can discover the true Owners . Q. 6. What 's the first Sin forbidden in this Command ? A. It forbids all couzening and cheating of others in our dealings and civil commerce with them , 1 Thess. 4.6 . That no man go beyond and defraud his brother in any matter , &c. Prov. 26.28 . A lying tongue hateth those that are afflicted by it , and a flattering mouth worketh ruin . Q. 7. What 's the second thing forbidden in this Command ? A. It forbids all exaction and oppression of our Neighbour , by going beyond them , or working on their necessities , or detaining their dues ; Lev. 25.14 . And if thou sell ought unto thy neighbour , or burest ought of thy neighbours hand , ye shall not oppress one another . Prov. 24.28 , 29. Be not a witness against thy neighbour without cause : and deceive not with thy lips . Say not , I will do so to him , as he hath done to me . I will render to the man according to his work . Q. 8. What 's the third thing forbidden in this Command ? A. It forbids all unlawful Weights and Measures , which is no better than Theft in Gods account , Mic. 6.10 , 11. Are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ? Shall I count them pure with the wicked ballances , and with the bag of deceitful weights ? Q. 9. What 's the fourth Sin forbidden in this Command ? A. It forbids all Family frauds by Children , Prov. 28.24 . Whoso robbeth his father , or his mother , and saith , it is no transgression , the same is the companion of a destroyer . Or Servants , Tit. 2.9 , 10. Exhort servants to be obedient unto their own masters , — Not purloining , but shewing all good fidelity , &c. Q. 10. What 's the fifth thing forbidden in this Command ? A. It forbids all tempting of , or encouraging others to defraud those who have any trust committed to them , Psal. 50.18 . When thou sawest a thief , then thou consentedst with him . Prov. 29.24 . Whoso is partner with a thief , hateth his own soul , &c. Q. 11. What 's the sixth thing forbidden in this Command ? A. It forbids the taking away of anothers Goods by open Robbery by Sea or Land , Iob 5.5 — And the robber swalloweth up their sub●tance . Or clandestinely and privately , 1 Pet. 4.15 . But let none of you suffer as a murderer , or as a thief , &c. Q. 12. What is the danger of this sin ? A. It brings Mens Souls , Bodies and Estates under the Curse of God , Zech. 5. ● , 4. Then said he unto me , This is the curse that goeth forth over the face of the whole earth : for every one that stealeth shall be cut off , as on this side , according to it : — I will bring it ●orth saith the Lord of hosts , and it shall enter into the house of the thief , &c. Q. 13. What 's the first Instruction hence ? A. Let all that are guilty of this sin repent , and restore , as they expect Mercy from God , Eph. 4.28 . Let him that stole , steal no more , &c. Luke 19.8 . And Z●cheus stood , and said unto the Lord , Behold Lord , the half of my goods I give to the poor , and if I have taken away any thing from any man by false accusation , I restore him four fold . Q 14. What 's the last Inference from hence ? A. To excite all to whom God hath given a competency of the things of the World , that they bless God for keeping them from the temptations of this sin , Prov. 30.8 , 9. — Give me neither poverty nor riches , feed me with food convenient for me : lest I be full and deny thee , and say , who is the Lord ? or lest I be poor and steal , and take the name of my God in vain . Of the ninth Commandment . Quest. 76. WHich is the ninth Commandment ? A. The ninth Commandment is , [ Thou shalt not bear false witne●s against thy Neighbour . ] Quest. 77. What is required in the ninth Commandment ? A. The ninth Commandment requireth , the maintaining and promoting of Truth between man and man , and of our own and our Neighbours good names , especially in witness-bearing . Quest. 78. What is forbidden in the ninth Commandment ? A. The ninth Commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our Neighbours good name . Q. 1. What is the general scope and aim of the ninth Commandment ? A. The ninth Command aimes chiefly at the preservation and promoting of Truth amongst Men , Zech. 8.16 . — Speak ye every man the truth to his neighbour , &c. This being of indispensable necessity to the subsistence and welfare of Humane Society , Eph. 4.25 . Wherefore p●tting away lying , speak every man truth with his neig●b●ur , for we are members one of another . Q. 2. What is the first thing required particularly in this Command ? A. This Command requires every Man to take care of preserving his own good Name , by ordering his Conversation in universal Integrity , 1 Pet. 3.15 , 16. But sanctifie the Lord God in your hearts , and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meekness and fear : Having a good conscience ▪ that whereas they speak evil of you as of evil doers , they may be ashamed that falsly accuse your good conversation in Christ. Q. 3. What 's the second thing required in this Commandment ? A. It requires all due care to preserve the good Name and Honour of other Men , as well as our own ; for Christians are not to be of narrow and private Spirits , which center only in their own interests and concernments , Phil. 2.4 . Look not every man on his own things ; but every man also on the things of others . Q. 4. How are we to preserve the good Names of others ? A. We are to preserve the good Names of othes by an inward esteem of all the good that is in them , Phil. 2.3 . — In lowliness of mi●d let each esteem other better than themselves . And manifesting our inward esteem of them by a wise and seasonable expression thereof for their encouragement in the wayes of Godliness , Rom. 1.8 . First I thank my God through Iesus Christ for you all , that your faith is spoken of throughout the whole world . Q. 5. How else are we to defend other Mens Names ? A. By our readiness to receive with joy the reports of that good that is in them , 3 Epist. Iohn 3. For I rejoyced greatly when the brethren came and testified of the truth that is in thee , even as thou walkest in the truth . And discountenancing all reproaches maliciously vented against them , Psal. 15.3 . — Nor taketh up a reproach against his neighbour . Q. 6. But what if the report be evidently true ? A. In that case we are to grieve for their miscarriages , as the effect and fruit of our love to their Souls , 2 Cor. 2.4 . For out of much affliction and anguish of heart , I wrote unto you with many tears , not that ye should be grieved , but that ye might know the love which I have more abundantly unto you . And to discharge our Duties privately and faithfully in order to their recovery , Mat. 18.15 , 16 , 17. Moreover , if thy brother shall trespass against thee , go and tell him his fault between thee and him alone , &c. Winking at and concealing in love their lesser and common infirmities ; 1 Pet. 4.8 . And above all things have fervent cha●ity among your selves : for charity shall cover the multitude of sins . Q. 7. What is forbidden in the ninth Commandment ? A. It forbids us to injure others , by raising or receiving Lyes and false Reports , which are highly injurious to their good Names , Col. 3.9 . Lye not one to another , &c. Q. 8. What else is forbidden in the ninth Commandment ? A. It especially forbids Perjury or false Swearing , whereby not only the Names , but Estates and Lives of the innocent are injured and ruined , Psal. 35.11 . False witnesses did rise up : they laid to my charge things that I knew not . Prov. 19.5 . A false witness shall not be unpunished : and he that speaketh lies shall not escape . A sin which God will punish , Mal. 3.5 . And I will come near to you to judgment , and I will be a swift witness against the sorcerers , and against the adulterers , and against false swearers , &c. Q. 9. What else is forbidden in this Commandment ? A. It forbids all whisperings and back-bitings of others secretly , 2 Cor. 12.20 . — Lest there be debates , envyings , wraths , strifes , back-bitings , whisperings , &c. And all Tale-carrying from one to another to our Neighbours injury , Levit. 19.16 . Thou shalt not go up and down as a tale-bearer among thy people , &c. And 1 Tim. 5.13 . — And not only idle , but ta●lers also and busie-bodies , speaking things which they ought not . Q. 10. What else doth the ninth Commandment forbid ? A. It forbids all rash and unwarrantable judging of other Mens Hearts and final Estates , which is usually accompanied with ignorance of our own , Matth. 7.1 , 3. Iudge not that ye be not judged . — And why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thine own eye ? Q. 11. What else is forbidden in this Commandment ? A. It forbids the eclipsing of the true worth and honour of others , by a proud exalting of our selves , 1 Cor. 13.4 , 5. — Charity envieth not , charity vaunteth not it self , is not puffed up , &c. Or by crying up one to the disparagement of another good Man , 1 Cor. 3.4 , 5. For while one saith , I am of Paul , and another I am of Apollo , are ye not carnal ? &c. Q. 12. What is the first Inference from hence ? A. That the best Christians have cause to be humbled for the sins of the Tongue , whereby God is dishonoured , and others are injured , Iam. 3.2 . — If any man offend not in word , the same is a per●ect man , and able also to bridle the whole body . And ver . 5.6 . Even so the tongue is a little member , and boasteth great things : behold how great a matter a little fire kindleth . And the tongue is a fire , a world of iniquity : so is the tongue amongst our members , that it defileth the whole body , and setteth on fire the course of nature , and it is set on fire of hell . Q. 13. What 's the second Inference from hence ? A. 'T is our great concernment to walk with that Piety and Justice towards God and Men , as to cut off all just occasions of reproach from our own Names , 2 Cor. 11.12 . But what I do , that I will do , that I may cut off occasion from them which desire occasion , &c. 1 Tim. 5.14 , I will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully . Q. 14. What 's the third Inference from this Commandment ? A. To bless God that our Names are kept sweet and honourable in the World among good Men , 3 Epis : Iohn 12. Demetrius hath a good report of all men , &c. Or if we be reproached , it is by none but ▪ wicked Men , and that for our Duty to God , Dan. 6.5 . Then said th●se men , we shall not find any occasion against this Daniel , except we find it against him concerning the law of his God. Of the tenth Commandment . Quest. 79. WHich is the tenth Commandment ? A. The tenth Commandment is , [ Thou shalt not covet thy Neighbours House , thou shalt not covet thy Neighbours Wife , nor his Man-servant , nor his Maid-servant , nor his Oxe , nor his Ass , nor any thing that is thy Neighbours . ] Quest. 80. What is required in the tenth Commandment ? A. The tenth Commandment requireth full contentment with our own condition , with a right and charitable frame of Spirit towards our Neighbour , and all that is his . Quest. 81. What is forbidden in the tenth Commandment ? A. The tenth Commandment forbiddeth all discontentment with our own estate , envying or grieving at the good of our Neighbour , and all inordinate motions and affections to any thing that is his . Q. 1. What is the principal scope and aim of the tenth Commandment ? A. It is to prevent all occasions of transgressing the other Precepts of the second Table , by restraining this sin of Covetousness in the heart , Psal. 119.35 , 36. Make me to go in the path of thy Commandments : for therein do I delight . Incline my heart unto thy testimonies ; and not to covetousness . Q. 2. What doth this tenth Command require of us in reference to our selves ? A. It requires of us perfect contentment and satisfaction with that estate and condition , wherein God hath placed us in the World , Hebr. 13.5 Let your conversation be without covetousness : and be content with such things as ye have , &c. Reckoning it to be good for us , to be in that state we are , though never so low or afflicted , Psal. 119.67 . Before I was afflicted , I went astray ; but now have I kept thy word . And ver . 71. It is good for me that I have been afflicted , that I might learn thy statutes . Q. 3. Is contentment with Gods appointments attainable in this life ? A : Some Christians have attained to a very great measure and eminent degree of Contentment in the midst of changeable and afflictive Providences , Phil. 4.11 . — I have learned in whatsoever state I am therewith to be content . Psal. 16.5 , 6. The Lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . The lines are fallen unto me in pleasant places : yea , I have a goodly heritage . Q. 4. Is there no danger of the sin of discontent in a full and prosperous condition ? A. Fulness of the World secures no Man from the sin of Discontentment with his own , or coveting that which is anothers ; because the desires enlarge as the E●tate doth , Psal. 62.10 . — If riches increase , set ●●t your hearts upon them . An instance whereof we have in Ahab , 1 Kings 21.4 . And Ahab came into his house heavy and displeased , because of the word , which Naboth the Iezreelite had spoken to him : for he had said , I will not give thee the inheritance of my fathers , and he laid him d●wn upon his bed , and turned away his face , and would eat no bread . Q. 5. VVhence doth Discontent with our condition spring ? A. It springs partly from our ignorance of Gods wisdom and love in ordering all for our good , Rom. 8.28 . And we know that all things work together for good to them that love God , &c. Partly from our inconsiderateness of the vanity of the Creature , 1 Tim. 6.7 , 8. For we bro●ght nothing into this world : and it is certain we can carry nothing out . And having food and raiment , let us be therewith content . And partly from our Unbelief , Matth. 6.31 , 32. Therefore take no thought , saying , what shall we eat ? or what shall we drink ? or where withal shall we be cloathed ? ( for after all these things do the Gentiles seek ) for your heavenly father knoweth that ye have need of all these things . Q. 6. Is contentment with our own estate all that this Commandment requires ? A. No , it requires a charitable frame of Spirit towards our Neighbours also , Rom. 12.10 , 15. Be kindly affectioned one to another with brotherly love , in honour pre●e●●ing one another . Rejoyce with them that do rejoyce , and weep with them that weep . Q. 7. What 's the first Sin forbidden in this Commandment ? A. It directly and especially forbids all sinful and inordinate desires and motions after other Mens enjoyments , Col. 3.5 . Mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , evil concupiscence and covetousness , which is idolatry . Q. 8. What 's the second Sin forbidden in this Commandment ? A. It forbids all cruelty and incompassionateness to others in necessity , and keeping back from them that relief which is made theirs by Gods command , Prov. 11.24 . — There is that with-holdeth more than is meet , but it tendeth to poverty . Lev. 19.9 , 10. And when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy field , neither shalt thou gather the gleanings of thy harvest . And thou shalt not glean thy vineyard , neither shalt thou gather every grape of thy vineyard : thou shalt leave them for the poor and stranger : I am the Lord your God. Q. 9. What is the third Sin forbidden in this Command ? A. It forbids the detaining of the Hirelings Wages , when it is due , Hab. 2.9 , 10 , 11. Wo to him that coveteth an evil covetousness to his house that he may set his nest on high , that he may be delivered from the power of evil . Thou hast consulted shame to thy house , by cutting off many people , and hast sinned against thy soul. For the stone shall cry out of the wall , and the beam out of the timber shall answer it . Q. 10. What 's the fourth Sin forbidden in this Commandment ? A. It forbids all inward grudgings at , and envyings of the enjoyments of others , whether they be inward Goods of the Mind , or outward belonging to the Body ; 1 Cor. 13.4 . — Charity envieth not , &c. Q. 11. What 's the mischief of Covetousness ? A. It distracts the Heart in Duties , Ezek. 33.31 . And they come unto thee as the people cometh , and they sit before thee , as my people , and they hear thy words , but they will not do them ; for with their mouth they show much love , but their heart goeth after their covetousness . Provokes the wrath of God , Isa. 57.17 . For the iniquity of his covetousness was I wroth , and smote him , &c. And where it reigns , it becomes Idolatry , Col. 3.5 . — And covetousness which is Idolatry . Q. 12. What 's the first Inference hence ? A. It calls all men to humiliation for the inordinacy of their Affections towards the World , their discontent with their own , and envyings of others conditions . Q. 13. What 's the second Inference hence ? A. As ever we would keep clear from this sin , let us make God our portion , Psal. 16.5 , 6. The Lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . And labour to get the Soul-satisfying comforts of his Spirit , Iohn 4.14 . But whosoever drinketh of the water that I shall give him , shall never thirst , &c. 2 Cor. 6.10 . — As having nothing , and yet possessing all things . Q. 14. What 's the last Inference hence ? A. If God have given us a sufficiency of the things of this life for our necessity , let us be satisfied , though we want other things for our delight , 1 Tim. 6.8 . And having food and raiment , let us be therewith content . And relieve our selves by an expectation of those better things laid up in Heaven for us , if we be believers , Iam. 2.5 . — Hath not God chosen the poor of this world , rich in faith , and heirs of the kingdom , which he hath promised to them that love him . Of keeping the Law. Quest. 82. IS any man able perfectly to keep the Commandments of God ? A. No meer man , since the fall , is able in this life perfectly to keep the Commandments of God , but doth dayly break them in Thought , Word , and Deed. Q. 1. Wherein doth th● perfect keeping of Gods Law consist ? A. It consists in the perfect and constant conformity of the internal and external Actions of Heart and Life , to every Command of God , Gal. 3.10 . — Cursed is every one that continueth not in all things , which are written in the book of the law to do them . Matth. 22.37 , 38 , 39. Iesus said unto him , thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . This is the first and great Commandment . And the second is like unto it , Thou shalt love thy neighbour as thy self . Q. 2. But if a man commit no external act against the Law , may he not be said perfectly to keep it , although in mind or thought he should transgress ? A. No , for an inward motion of sin in the Heart , that never breaks forth into act , is a violation of the Law , and brings the Soul under the curse of it , Matth. 5.21 , 22. Ye have heard that it was said by them of old time , Thou shalt not kill : and wh●soever shall kill , shall be in danger of the judgment , But I say unto you , that whosoever is angry with h●s brother without a cause , shall be in danger of the judgment , &c. And ver . 27 , 28. Ye have heard that it was said by them of old time , Thou shalt not commit adultery . But I say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . Q. 3. May not a man keep the Law , if he keep some of its Commands , though he cannot keep every one of them punctually ? A. No he cannot ; for the transgression of any one Command in the least degree , is a breach of all , and brings the curse of the whole upon a Mans Soul , Iam. 2.10 . For who soever shall keep the whole law , and yet offend in one point , he is guilty of all . Q. 4. Was the Law never kept by any since it was made ? A. Yes , Adam in his innocent state kept it , for he was made upright , Eccles. 7.29 . God made man upright , &c. And Christ perfectly kept it , Matth. 5.17 . Think not that I am come to destroy the law or the prophets : I am not come to destroy , but to fulfil . Q. 5. What 's the first Reason why no meer man in this life can fulfil and keep the law of God perfectly ? A. It is because the Law of God is perfect , and the best of Men in this life are imperfect , Psal. 19.7 . The law of the Lord is perfect , &c. Eccles. 7.20 . For there is not a just man upon earth , that doeth good , and sinneth not . Q. 6. But may not Men perfectly keep it , when regenerate , and born of God ? A. No , because even in the regenerate there is a Law of Sin which wars against the Law of God , Gal. 5.17 . For the flesh lusteth against the spirit , and the spirit against the flesh , &c. Rom. 7.22 , 23. For I delight in the law of God after the inward man. But I see another law in my members warring against the law of my mind , &c. And though they are said not to sin , 1 Iohn 3.9 . ( Whosoever is born of God , doth not commit sin , &c. ) that is not to be taken absolutely ; but comparatively , as they once did , and others still do . Q. 7. But did not Christ command the young man to keep the Law ? A. 'T is true that Christ did put the young man upon this task , Matth. 19.17 . — If thou wilt enter into life , keep the commandments : But it was not on a supposition that he was able to do it , but to convince him of the impossibility of Justification that way . Q. 8. But doth not the Apostle say that the righteousness of the la●● is fulfilled in Believers ? A. 'T is true that the Apostle doth say so , Rom. 8.4 . but the meaning is not , that we fulfil it in our own persons by our compleat obedience to it , but it is fulfilled in us by our union with Christ , who perfectly kept it ; and that Righteousness of the Law which is in Christ , becomes ours by Gods imputation of it to us , Rom. 4.23 , 24. Now it was not written for his sake alone , that it was imputed to him . But for us also to whom it shall be imputed , if we believe on him , that raised up Iesus our Lord from the dead . Q 9. What is the first Inference from hence ? A. That Justification by our own Works is utterly impossible to the holiest of Men , Gal. 2.16 . — For by the works of the law shall no flesh be justified . Psal. 130.3 . If thou Lord , shouldst mark iniquities : O Lord , who shall stand ? Q. 10. What 's the second Inference from hence ? A. Hence we learn what an infinite Mercy it is , that God sent Jesus Christ made under the Law , Gal. 4.4 , 5. But when the fulness of time was come , God sent forth his son made of a woman , made under the law , &c. To do that for us we could never do for our selves , Rom. 8.3 , 4. For what the law could not do , in that it was weak th●ough the flesh , God sending his own Son in the likeness of sinful flesh , and for sin condemned sin in the flesh : That the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . Q. 11. What 's the third Inference from hence ? A. That the dreadful Curse must needs lye on all Unbelievers that are out of Christ , Iohn 3.36 . — He that believeth not the Son , shall not see life ; but the wrath of God abideth on him . And seek their Justification by the deeds of the Law , Gal. 3.10 . For as many as are of the works of the law , are under the curse , &c. Q. 12. What 's the fourth Inference from hence ? A. What a deluge of sin and misery brake in upon the whole World by the fall of Adam , and all his Posterity being by him plunged under both , Rom. 5.12 . Wherefore , as by one man si● entered into the world , and death by sin : and so death passed upon all men , for that all have sinned . Q. 13. What 's the fifth Inference from hence ? A. That the Popish Doctrines of Merits , and Works of Supererogation are false and groundless Doctrines , springing out of the ignorance aud pride of mans heart . Q. 14. What 's the last Inference from hence ? A. That all Gods people should sigh under their unhappy necessity of sinning , Rom. 7.24 . O wretched man that I am , who shall deliver me from the body of this death ! And long to be with Christ in the perfect state , Hebr. 12.23 . — And to the spirits of just men made perfect . Of the inequality of Sin. Quest. 83. ARe all Transgressions of the Law equally hainous ? A. Some Sins in themselves , and by reason of several Aggravations , are more hainous in the sight of God than others . Q. 1 , Whence ariseth the first difference of sin ? A. The first difference betwixt one sin and another , ariseth from the immediate object , against which the sin is committed ; on this account sins immediately committed against God , are more heinous than sins committed immediately against Man ; 1 Sam. 2.25 . If one man sin against another , the Iudge shall judge him : but if a man sin against the Lord , who shall intreat for him ? And all sins of the First Table are greater than those of the Second ; yet there are crying sins against the Second . Q. 2. What 's the first sin noted for an heinous sin ? A. The sin of Murder is in Scripture set down for an heinous and crying sin in its own nature , Gen. 4.10 . The voice of thy brothers blood cryeth unto me from the earth . Q. 3. What other sin is noted for a crying sin ? A. The sin of Oppression is noted in Scripture for a crying sin , Hab. 2.11 . For the stone shall cry out of the wall , and the o●am out of the timber shall answer it . Especially the oppression of the Widow and Fatherless , Exod. 22.22 , 23. Ye shall not afflict any widow or fatherless child . If thou afflict them in any wise , and they cry at all unto me , I will surely hear their cry . Q. 4. What is reckoned in Scripture an heinous sin against the First Table . A. The sin of Atheism , or denying the Being of God , is a sin of the first magnitude , Iob 31.28 . This also were an iniquity to be punished by the Iudge : for I should have denyed the God that is above . This was the sin of Pharaoh , Exod. 5.2 . And Pharaoh said , who is the Lord , that I should obey his voice , to let Israel go ? I know not the Lord , neither will I let Israel go . Q. 5. What other sin is heinous in Gods account ? A. The sin of Idolatry is a most heinous sin , and goes nearer to the heart of God than other sins do , Ezek. 6.9 . And they that escape of you , shall remember me among the nations whither they shall be carried captives , because I am broken with their wh●rish heart , which hath departed from me , and with their eyes , which go a whoring after their idols , and they shall loath themselves for the evils which they have committed in all their abominations . Jer. 44.4 . Oh do not this abominable thing that I hate . Q. 6. What 's the most heinous of all the sins in the world ? A. The sin against the Holy Ghost is the most heinous of all other sins , and shall never be forgiven by Him , Matth. 12.31 . — All manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be forgiven unto men . Q. 7. From whence doth this Scripture aggravate sin ? A The Spirit of God in Scripture aggravates and estimates sin from the degree of light and knowledge Men sin against , Luke 12.47 . And that servant which knew his Lords will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . John 15.22 . If I had not come , and spoken unto them , they had not had sin : but now they have no cloak for their sin . Q. 8. What 's the second thing that aggravates sin ? A. The more Mercies any man sins against , the greater is his sin , Rom. 2.4 . Or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth thee to repentance ? And especially when 't is against Spiritual Mercies and Means of Salvation , Heb. 2.3 . How shall we escape , if we neglect so great salvation . &c. Q. 9. Are heinous and crying sins capable of forgiveness ? A. Yes , great and heinous sins are capable of forgiveness upon true Repentance , Isa. 1.18 . — Tho' your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wooll . Q. 10. From what fountains doth the pardon of all sins both great and small flow ? A. They all flow from the Free Grace of God , Luk. 7.41 , 42. — And when they had nothing to pay , he frankly forgave them both . And through the Meritorious satisfying Blood of Christ , Eph. 1.7 . In whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . Q. 11. What 's the first Inference hence ? A. Though some sins are more heinous than others , yet no Sinner should absolutely despair of Mercy ; for the vilest have been pardoned , 1 Cor. 6.11 . And such were some of you : but ye are washed , but ye are sanctified , but ye are justified , &c. Q. 12. What 's the second inference hence ? A. That there are different degrees of torments in Hell , proportioned to the different degrees of sins on earth , Matth. 11.21 , 22. Wo unto thee Chorazin , wo unto thee Bethsaida ; for if the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . But I say unto you , it shall be more tollerable for Tyre and Sidon at the day of judgment than for you . Q. 13. What 's the third Inference hence ? A. That great Sinners when pardoned and received to Mercy , should excel all others in love to Christ , Luke 7.42 , 43. — Which of them will love him most ? Simon answered and said ▪ I suppose that he to whom he forgave most . And he said unto him thou hast rightly judged . Q. 14. What 's the last Inference hence ? A. Let no Man neglect Christ , because his Sins are not so heinous as others , because the least Sin without Christ is damning , Rom. 6.23 . For the wages of sin is death , &c. And greater Sinners are often called , when lesser are not , Matth. 21.31 , 32. — The publicans and harlots go into the kingdom of God before you . Of the demerit of Sin. Quest. 84. WHat doth every Sin deserve ? A. Every Sin deserveth Gods Wrath and Curse , both in this Life , and that which is to come . Q. 1. Wherein doth the evil of Sin principal●y consist ? A. It consists principally in the offence it gives , and the wrong it doth to God , Psal. 51.4 . Against thee , thee only have I sinned , and done this evil in thy sight . Q. 2. What 's the first offence and wrong Sin doth to God ? A. It consists in its enmity to God , Rom. 8.7 . Because the carnal mind is enmity against God , &c. Exprest in Scripture by walking contrary to him , Levit. 26.40 . — They have also walked contrary to me . Fighting against God , Acts 5.39 . Lest haply ye be even found to fight against God. And resisting his Spirit , Acts 7.51 . — Ye do alwayes resist the Holy Ghost . Q. 3. Wherein is its enmity to God ●urther discovered in Scripture ? A. It 's discovered under the names and notions of hatred of God , Rom. 1.30 . Back-biters , haters of God , &c. Rebellion against God , 1 Sam. 15.23 . For rebellion is as the sin of witchcraft , &c. And despising the Commandment of God , 2 Sam. 12.9 . Wherefore hast thou despised the commandment of the Lord ? Q. 4. What are the Attributes of God that Sin wrongs ? A. It wrongs all his Attributes , for it slights his Sovereignty , Exod. 5.2 . And Pharaoh said , who is the Lord , that I should obey his voice , to let Israel go ? Resists his Power , 1 Cor. 10.22 . — Are we stranger than be ? Despiseth his Goodness , Rom. 2.4 . Or despisest thou the riches of his goodness , &c. Taxeth his Iustice , Ezek. 18.25 . Yet ye say the way of the Lord is not equal , &c. And clouds his Holiness , Jam. 2.7 . Do not they blaspheme that worthy name , by the which ye are called ? Q. 5. What doth Sin deserve in the course of Iustice from God ? A. It deserves all temporal and eternal effects of Gods Wrath , on the Souls and Bodies of Sinners , all which in Scripture go under the name of Death , Rom. 6.23 . For the wages of sin is death , &c. Q. 6. Can these sufferings satisfie God for all this wrong ? A. No , they cannot , and therefore they must , and shall be eternal on the damned , Matth. 5.26 . Verily I say unto thee , Thou shalt by no means come out thence till thou hast paid the uttermost farthing . Mark 9.44 . Where their worm dyeth not , and the fire is not quenched . Q. 7. Shall all Sinners hear the desert of their Sins ? A No , all that are out of Christ shall , but Christ hath freed Believers from it , Iohn 3.18 . He that believeth on him is not condemned , &c. Q. 8. But is it not hard that Sinners should suffer eternally for the sins of a few years ? A. No , it is not ; for the evil of Sin is not to be measured by the time in which , but by the object against which it is committed , Psal. 51.4 , 5. — Against thee , thee only have I sinned , and done this evil in thy sight , &c. Q. 9. What learn we from hence ? A. Hence in the first place we learn the impossibility of satisfying Gods Justice for the least Sin that ever we committed , Iob 7.20 . I have sinned , what shall I do unto thee , &c. Psal. 130.3 . If thou Lord shouldst mark iniquity , O Lord , who shall stand ? Q. 10. What 's the second Instruction hence ? A. Hence we see the necessity of a Mediatour betwixt God and us , Psal. 40.6 , 7. Sacrifice and offering thou didst not desire , &c. — Then said I , lo , I come in the volume of the book it is written of me . Q. 11. What 's the third Instruction hence ? A. That the greatest suffering is rather to be chosen than the least sin , Heb. 11.25 . Chusing rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season . Q. 12. What 's the fourth Instruction hence : A. It teacheth us what an invaluable Mercy the full , free and fi●al remission of Sin is , Psal. 32.1 , 2. Blessed is he whose wickedness is forgiven , and whose sin is covered , &c. Q. 13. What 's the fifth Instruction hence ? A. It vindicates God in his severest strokes on Sinners , Hos. 6.5 . Therefore have I hewed them by the prophets : I have slain them by the words of my mouth , and thy judgments are as the light that goeth forth . Q. 14. What 's the last Instruction ? A. Hence we learn the infinite nature of Christs sufferings , Rom. 8.32 . He that spared not his own son , but delivered him up for us all : how shall he not with him also freely give us all things ? Of what God requires of us . Quest 85. WHat doth God require of us that we may escape his Wrath and Curse due to us for Sin ? A. To escape the Wrath and Curse of God due to us for Sin , God requireth of us Faith in Iesus Christ , Repentance unto Life , with the diligent use of all the outward means , whereby Christ communicateth to us the benefits of Redemption . Q. 1. What are the things required of us to escape Gods Wrath and Curse due to us for Sin ? A. The things required of us , are , ( 1. ) Faith in Jesus Christ , Acts 16.31 . And they said , believe on the Lord Iesus Christ , and thou shalt be saved , and thine house . ( 2. ) Repentance from Sin , Acts 3.19 . Repent ye therefore , and be converted , that your sins may be blotted out , &c. ( 3. ) Diligent striving in the use of all Gods appointed means , Luke 13.24 . Strive to enter in at the strait gate : for many , I say unto you , shall seek to enter in , and shall not be able . Q. 2. Are these things in Mans power to perform that God requires of him ? A. Though they are our Duties , yet we have no power in our selves by Nature to perform them , but the power is of God , 2 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of God. Q. 3. But if Men be in Christ , and justified from Eternity , what need of this ? A. Though God from Eternity decreed , and Christ long since purchased the Salvation of the Elect ; yet have they no union with Christ , till they believe , Ephes. 3.17 . That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love . Nor remission of Sin , Acts 3.19 . — That your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord ; but lye under wrath as others do , Eph. 2.3 , 12. — And were by nature the children of wrath even as others . Ver. 12. That at that time ye were without Christ , being aliens from the commonwealth of Israel , and strangers from the covenants of promise , having no hope , and without God in the world . Q. 4 : If it be God that can only work these Graces in us , to what purpose is our striving ? A. Gods working doth not exclude Mans striving , but more excites and obliges us to it , Phil. 2.12 , 13. — Work out your own salvation with fear and trembling : For it is God which worketh in you both to will and to do , of his own good pleasure . Q. 5. To what purpose is it to strive in the use of means , except we knew we were elected ? A. The knowledge of our Election is not antecedent to our diligence , but our diligence is required antecedently to that knowledge , 2 Pet. 1.10 . Wherefore the rather , Brethren , give diligence to make your calling and election sure , &c. Q. 6. Is it not legal to put Natural Men upon striving in the use of means . ? A. No , it is not ; for Christ himself enjoyns it , Luke 13 ▪ 24. Strive to enter in at the strait gate , &c. And so did the Apostles after him , Acts 8.22 . Repent therefore of this thy wickedness , and pray God , if perhaps the thought of thy heart may be forgiven thee . Q. 7. Is there no escaping Gods Wrath and 〈◊〉 without Faith and Repentance ? A. No , it is impossible to escape them , Iohn 3.18 . — He that believeth not , is condemned already . Heb. 2.3 . How shall we escape it we neglect so great salvation . Q. 8. But if a man reform his life , and live soberly and justly for time to come , may he not that way escape Gods Wrath and Curse ? A. No , Sobriety and Reformation are Duties , but it 's Faith and Regeneration that puts men into Christ , and out of danger , Matth. 5.20 . — Except your righteousness shall exceed the righteousness of the Scribes and Pharisees , ye shall in no case enter into the kingdom of heaven . Titus 3.5 . Not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost . Q. 9. Do all believing and penitent Sinners escape Gods Wrath and Curse ? A. Yes , they do , and shall for ever escape it , Rom. 8.1 . There is therefore now no condemnation to them , which are in Christ Iesus , &c. Col. 1.12 , 13. Giving thanks unto God the Father , which hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son . Joh. 5.24 . — He that beareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation : but is passed from death unto life . Q. 10. What is the first Inference hence ? A. Hence it appears how false and dangerous the Antinomian Doctrine is , which teacheth that our Sins are pardoned before they are committed , or we either believe or repent , contrary to Acts 26.18 . To open their eyes , and to turn them from darkness to light , and from the power of satan unto God , that they may receive forgiveness of sins , and inheritance among them , which are sanctified by faith , that is , in me . James 5.20 . — He which converteth the sinner from the error of his way , shall save a soul from death , &c. Acts 10.43 . To him give all the prophets witness , that through his name whoseover believeth in him shall receive remission of sins . Q. 11. What 's the second Inference from hence ? A. Hence it follows that it is dangerous on the one side not to strive in all the wayes of Duty for Christ and Salvation , contrary to Luke 13.24 . Strive to enter in at the strait gate , for many I say unto you , will seek to enter in , and shall not be able . And as dangerous on the other side to rest in , and depend on our own Works and Duties . Phil. 3.9 . And be found in him , not having mine own righteousness which is of the law ; but that which is through the faith of Christ : the righteousness which is of God by faith . Q. 12. What 's the third Inference hence ? A. Hence we learn the miserable stare of all unbelievers , and impenitent persons ; the Curse and Wrath of God lyes upon them , Gal. 3.10 . For as many as are of the works of the law are under the curse , &c. And their Mittimus for Hell is already made , Iohn 3.18 : — He that believeth not , is condemned already . Q. 13. What 's the fourth Inference hence ? A. Hence we learn the happy state into which Faith and Repentance brings the Souls of Men , Acts 13.38 , 39. — By him all that believe are justified from all things from which ye could not be justified by the law of Moses . Of Saving Faith. Quest. 86. WHat is Faith in Iesus Christ ? A. Faith in Iesus Christ is a saving Grace , whereby we receive and rest upon him alone for Salvation ▪ as he is offered to us in the Gospel . Q. 1. What 's the root or cause of Faith ? A. Not the power of Mans will. Eph. 2.8 . For by grace ye are saved through ●aith , and that not of your selves : it is the gift of God. But the Spirit of God , Gal. 5.22 . But the fruit of the Spirit is love , joy , long suffering , gentleness , goodness , faith . John 1.12 , 13. But as many as received him , to them gave he power to become the sons of God , even to them that believe on his name ; which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of God. Q. 2. How doth the Spirit of God ordinarily produce Faith ? A. By the preaching of the Word he ordinarily begets it , Rom. 10.17 . — Faith cometh by hearing , and hearing by the word of God ; though sometimes he doth it immediately . Q. 3. Who are the proper subjects of Faith ? A. Convinced and sensible Sinners are the proper subiects of Faith , John 16.8 , 9 , 10. And when he is come , he will reprove the world of sin , of righteousness , and of judgment . Of sin , because they believe not on me : of righteousness , because I go to my Father , and ye see me no more : of judgment , because the prince of this world is judged . Q. 4. What is the seat or habitation of Faith ? A. Not only the Head or Understanding , but principally the Heart and Will , Rom. 10.10 . — With the heart man believeth unto righteousness , &c. Acts 8.37 . And Philip said , if thou believest with all thine heart , thou mayest . Q. 5. But is not the assent of the understanding true Faith ? A. The meer assent of the Understanding to the Truths of Scripture , is not such a Faith as will save the Soul , Jam. 2.19 . Thou believest that there is one God , thou doest well ; the devils also believe and tremble . Q. 6. What 's the act of Faith that justifies a Sinner ? A. 'T is the receiving of Christ by the full and hearty consent of the heart that justifies us ; Iohn 1.12 . But as many as received him , to them gave he power to become the sons of God , even to them that believe on his name . Q. 7. What is the object of Faith ? A. The primary object of Faith is the Person of Christ , and the secondary are his benefits , Isa. 45.22 . Look unto me , and ●e saved , all the ends of the earth , &c. Phil. 3.8 , 9. Yea doubtless , and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord : for whom I have suffered the loss of all things , and do count them but dung , that I may win Christ , and be found in him , not having mine own righteousness which is of the law , but that which is through the faith of Christ : the righteousness which is of God by faith . Q. 8. May not a man look partly to Christ , and partly to his own Works and Duties for Righteousness ? A. No , he must eye Christ only , and exclude all others , or he cannot be justified , Phil. 3.9 . And be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of Christ : the righteouness which is of God by faith . Rom. 4.5 . But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . Q. 9. Is it enough to eye the person of Christ only in believing ? A. No , we must eye the Person of Christ , as cloathed with all his Offices , Acts 16.31 . And they said , believe on the Lord Iesus Christ , and thou shalt be saved , and thine house . Our ignorance needs him , as a Prophet , our guilt as a Priest , our sins and enemies as a King. Q. 10. Is true Faith exclusive of all fears and doubts ? A. No , it is not , but true Believers are troubled with many fears and doubtings , Isa. 50.10 . Who is he among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkness , and hath no light , &c. Mark 9.24 . And straitway the father of the child cryed out with tears , Lord , I believe , help thou mine unbelief . Q. 11. Is no man actually justified till he believe ? A. No , he cannot be justified actually till he believe actually , Gal. 3.22 . But the scripture hath concluded all under sin , that the promise by faith of Iesus Christ might be given to them that believe . John 3.18 . He that believeth on him , is not condemned : but he that believeth not is condemned already , because he hath not believed in the name of the only begotten son of God. Q. 12. Is every man that believes justified immediately and fully upon his believing ? A. Yes , he is , Rom. 5.1 . Therefore being justified by faith we have peace with God through our Lord Iesus Christ. John 5.24 . — He that heareth my words , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation : but is passed from death unto life . Q. 13. What 's the true character or description of a Believer ? A. He is one that having been convinced of his sin and misery , and of his own and all other Creatures inability to save him , and of the ability and willingness of Christ to save him , le ts go all hold , and dependance on Creatures , and his own Righteousness , and casts himself entirely upon Christ for Righteousness and Life . Of the Properties , Signs and Means of Faith. Q. 1. WHat is the first property of Faith ? A. 'T is a most precious Grace , 2 Pet. 1.1 . — To them that have obtained like precious faith with us , &c. And must needs be so , seeing 't is the bond of our union with Christ , Eph. 3.17 . That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love . That by which we are justified , Rom. 5.1 . Therefore being justified by faith , &c. And that by which our Souls do live , Hab. 2.4 . The just shall live by his faith . Q. 2. What 's the second property of Saving Faith ? A. The second property of Faith is this , that it is the most useful Grace in this World to a Believer , it being the Souls eve , Heb. 11 : 27. By faith he forsook Egypt , not fearing the wrath of the king : for he endured as seeing him , who is invisible , &c. It s ●a●d to apprehend Christ , Phil. 3.12 . — That I may apprehend that for which also I am apprehended of Christ Jesus . It 's Cordial in a fainting season , Psal. 27.3 . I had fainted , unless I had believed , &c. Q. 3. What are the foundations that support Faith ? A. The first foundation or prop of Faith is the power of God , Rom. 4.20 , 21. He staggered not at the promise through unbelief : but was strong in faith , giving glory to God. And being fully perswaded , that what he had promised , he was able also to perform . Heb. 7.25 . — He is able also to save them to the uttermost that come unto God by him , &c. Q. 4. What 's the second prop of Faith ? A. The truth and faithfulness of God in his promises , Heb. 10.23 . Let us hold fast the profession of our faith without wavering , for he is faithful that hath promised , Heb. 6.18 . That by two immutable things , in which it was impossib●e for God to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . Q. 5. What encourages the Faith of the Saints ? A. The manifold sweet and sensible experiences of others , Psal. 74.14 . Thou brakest the heads of Leviathan in pieces , and gavest him to be meat for the people inhabiting the wilderness . And especially their own experiences , Joshua 23.14 . — Ye know in all your hearts , and in all your souls , that not one thing hath failed of all the good things which the Lord your God spake concerning you : all are come to pass unto you , and not one thing hath failed thereof . Q. 6. What 's the first sign of a weak Faith ? A. Staggerings in our assent to Divine Truths argue the weakness of Faith , Rom. 4.20 . He staggered not at the promise of God through unbelief , but was strong in faith , &c. Q. 7. What 's the second sign of weak Faith ? A. Inability to trust God in time of danger , evidenced by sinful haste to avoid it , Isa. 28.16 . — He that believeth shall not make haste . Q. 8. What 's the third sign of a weak Faith ? A. When we cannot live purely by Faith , except we have some sensible encouragement , John 20.25 . — Except I shall see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Q. 9. What 's the fourth sign of a weak Faith ? A. When a new temptation makes us easily let go our former confidence , Luke 24.21 . But we trusted that it had been he which should have redeemed Israel : and besides all this , to day is the third day since these things were done . Q. 10. What 's the fifth sign of a weak Faith ? A. The prevalence of carnal fears in times of trouble argues weak Faith , Matth. 8.26 . And he faith unto them , why are ye fearful , O ye of little faith ? &c. Q. 11. What 's the sixth sign of a weak Faith ? A. Too much carefulness and anxiety about the things of this Life , Matth. 6.30 . Wherefore if God so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more cloath you , O ye of little faith ? Q. 12. What 's the first benefit of a strong Faith ? A. A strong Faith gives much Glory to God , Rom. 4.19 , 20. And being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of Sarahs womb : He staggered not at the promise of God through unbelief : but was strong in faith , giving glory to God. Q. 13. What 's the second benefit of a strong Faith ? A. It gives the Soul the ravishing foresight and foretasts of Heaven upon Earth , 1 Pet. 1.8 . Whom having not seen , ye love ; in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory . Q. 14. What 's the last office Faith doth for a Believer in this World ? A. It supports and encourages him at Death by the Promises , when all other Comforts fail , Heb. 11.13 . These all dyed in faith , not having received the promises , but having seen them a●ar off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims on the earth . Of Saving Repentance . Quest. 87. WHat is Repentance unto Life ? A. Repentance unto Life is a saving Grace , whereby a Sinner out of a true sense of his sin , and apprehension of the Mercy of God in Christ doth with grief and hatred of his sin , turn from it unto God with full purpose of , and endeavour after new obedience . Q. 1. Who is the Author of saving Repentance ? A. The Spirit of God is the Author of it ; the Heart by Nature is so hard , that none but the Spirit can break it , Ezek. 36.26 , 27. A new heart also will I give , and a new spirit will I put within you ; and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . And I will put my spirit within you , &c. Q. 2. In what act doth all true Repentance begin ? A. It begins in a true sight and sense of sin , and the danger and misery we are in by sin , Acts 2.37 . Now when they heard this , they were pricked in their hearts , &c. Q. 3. Why doth God work such a sense of sin and misery ? A. He doth it to make Christ desirable in the sinners eyes , that he may fly to him , Matth. 9.12 , 13. But when Jesus heard that , he said unto them , they that ●e whole need not a Physitian , ●ut they that are sick . But go ye and learn what that meaneth . I will have mercy and not sacrifice : for I am not come to call the righteous , but sinners to repentance . Q. 4. Is the ●ight of sin sufficient to Repentance ? A. No ; there must be apprehension of Mercy and forgiveness with God , or else no man can sincerely repent , Rom. 2.4 . — Not knowing that the goodness of God leadeth thee to repentance . And this Mercy must be discerned in and through Christ , — Zech. 12.10 . — And they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his only son , and shall be in bitterness for him as one that is in bitterness for his first-born . Q. 5. Wherein doth Repentance chiefly consist ? A. It consists in real inward sorrow for sin , as committed against God , Psal. 51.3 , 4. For I acknowledge my transgressions , and my sin is ever before me . Against thee , thee only have I sinned , and done this evil in thy sight , &c. A loathing of our selves for it , Ezek. 36.31 . — And shall loath your selves in your own sight for your iniquities , and for your abominations . And of our best Duties as sinful and insufficient things , Isa. 64.5 , 6. — We are all as an unclean thing ; and all our righteousness are as filthy rags , &c. Q. 6. Wherein else doth it consist ? A. In turning from sin as well as grieving for it , Isa. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts , &c. Prov. 28.13 . He that covereth his sins , shall not prosper , but whoso confesseth and forsaketh them , shall have mercy . Q. 7. Is turning from sin sufficient ? A. No , that is but the negative part of Religion , there must be also a sincere turning to God , Psal. 119.59 . I thought ●n my wayes , and turned my feet unto thy testimonies . Acts 11.23 . — And exhorted them all that with purpose of heart , they would cleave unto the Lord. Q. 8. Is all sorrow for sin saving ? A. No , there is a Repentance that doth no good , Matth. 27.3 . Then Iudas , which had betrayed him , when he saw that he was condemned , repented himself , &c. And a Repentance unto Life , Acts 11.18 . — Then hath God also to the Gentiles granted repentance unto life . Q. 9. What are the signs of true repentance ? A. Fear of sin , care to preserve our selves from it , and zeal to honour God by new obedience , 2 Cor. 7.11 . For behold , this self same thing that ye sorrowed after a godly sort , what carefulness is wrought it you , yea , what clearing of your selves , yea , what indignation , yea , what fear , yea , what vehement desire , yea , what zeal , yea , what revenge ? in all things you have approved your selves to be clear in this matter . Q. 10. Is there a necessity of Repentance in order to forgiveness ? A. Yes , there is , and they are therefore conjoyned in Scripture , Acts 5.31 . — For to give repentance to Israel , and forgiveness of sins . And destruction threatned to the impenitent , Luk. 13.3 . — Except ye repent , ye shall all likewise perish . Q. 11. What 's the first Inference hence ? A. That it 's a false Doctrine , which teaches us that sins are actually forgiven from Eternity , and therefore no need either of Repentance or Prayer , save only for the manifestation of Pardon . Q. 12. What 's the second Inference hence ? A. That an hard Heart is a dreadful sign of a lost state of Soul , Rom. 2.5 . But after thy hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of God. Q. 13. What 's the last Inference hence ? A. That there is no cause to despair of the vilest sinner , seeing there is power enough in the Spirit of God to break the hardest heart , Ezek. 36.26 . — I will take away the sto●y heart o●● of your flesh , and I will give you an heart of flesh . Of Christs Ordinances . Quest. 88. WHat are the outward means whereby Christ communicateth to us the benefits of Redemption ? A. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption , are his Ordinances , especially the Word , Sacraments and Prayer , all which are made effectual to the elect for Salvation . Q. 1. What makes any thing become a Divine Ordinance ? A. The institution or appointment of God , is that alone which makes a Divine Ordinance , Matth. 28.20 . Teaching them to observe all things whatsoever I have commanded you , &c. Q. 2. Are the institutions of all Ordinances alike clear in Scripture . A. No , some are more explicitly and clearly revealed in Scripture than others ; as the Lords Supper more clear than Baptism , but whatever hath Scripture warrant in the words or consequence , is of divine appointment . Q. 3. May not men institute Ordinances of Divine Worship ? A. No , this in Scripture is condemned as Will-worship , Col. 2.20 , 22 , 23. Wherefore if ye be dead with Christ from the rudiments of the world , why , as though living in the world are ye subject to ordinances ? &c. Which things indeed have a shew of wisdom in will-worship , &c. Q. 4. Why cannot man institute a Divine Ordinance ? A. He cannot do it , because it 's the prerogative belonging to Christs Kingly Office , Matth. 28.20 . Teaching them to observe all things whatsoever I have commanded you . Q. 5. For what other reason cannot man do it ? A. Because he cannot bless them , and make them effectual to their ends , but they will be in vain , Matth. 15.9 . But in vain do they worship me , teaching for doctrines , the commandments of men . Q. 6. Why are the Ordinances called means of Salvation ? A. Because by and through them , the Spirit of the Lord conveys Spiritual Graces into Mens Souls , 1 Cor. 1.21 . — It pleased God by the foolishness of preaching to save them that believe . 1 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our selves : but our sufficiency is of God. Q. 7. Whence is the vertue of Ordinances ? A. 'T is not in and from themselves , or the gifts and abilities of him that administers them , but from the Blessing and Spirit of the Lord , 1 Cor. 3.7 . — Neither is he that planteth any thing , neither he that watereth , but God that giveth the increase . Q. 8. Do all Gods Ordinances attain their end ? A. Yes , there is none of them in vain , but do attain their end , in the Salvation or Damnation of all that come under them , Isa. 55.10 , 11. For as the rain cometh down , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and b●d , that it may give seed to the sower , and bread to the eater : So shall my word be that goeth forth out of my mouth : it shall not return ●nto me void , but it shall accomplish that which I please , and it shall prosper in the thing whereto I send it . 2 Cor. 2.15 , 16. For we are unto God a sweet savour of Christ , in them that are saved , and in them that perish : To the one we are the savour of death unto death , and to the other the savour of life unto life , &c. Q. 9. Are instituted Ordinances the only means of Salvation ? A. They are not the only means ; for God can convert Men to Christ without them , Acts 9.4 , 5. And he fell to the earth , and heard a voice , saying unto him , Saul , Saul , why persecutest thou me ? And he said , who art thou , Lord ! and the Lord said , I am Iesus whom thou persecutest : It is hard for thee to kick against the pricks . But they are the ordinary standing means , Rom. 10.14 , 15. How then shall they call on him in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent ? &c. Q. 10. To whom are the Ordinances made effectual to Salvation ? A. To all Gods elect they are effectual to Salvation , and to them only , Acts 13.48 . — As many as were ordained to eternal life , believed . John 10.26 . But ye believe not , because ye are not of my sheep , &c. Q. 11. What 's the first instruction from hence ? A. That great preparation is due to all the Ordinances before we engage in them , Iob 11.13 , 14. If thou prepare thine heart , and stretch out thy hand towards him . If iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles ; 1 Chron. 29.18 . — And prepare their heart unto thee . Q. 12. What 's the second Inference from hence ? A. That great Reverence is due to Gods Ordinances , when we are actually engaged in the use of them , Psal. 89.7 . God is greatly to be feared in the assembly of the saints : and to be had in reverence of all them that are about him . Q. 13. What 's the third Inference from hence ? A. That those people that want Ordinances , are in a sad and deplorable condition , Eph. 2.11 , 12. Wherefore remember that ye being in time passed Gentiles in the flesh , who are called uncircumcision by that which is called the circumcision in the flesh made by hands ; that at that time ye were without Christ , being aliens from the common-wealth of Israel , and strangers from the covenants of promise , having no hope , and without God in the world . Q. 14. W●at ●s the last Instruction hence ? A. That those that perish in the midst of Ordinances , and means of Salvation , will perish with aggravated perdition , Matth. 11.23 . And thou Capernaum , which art exalted unto heaven , shalt be brought down to hell ; for if the mighty works , which have been done in thee , had been done in Sodom , it would have remained until this day . Of the Word read and heard . Quest. 89. HOw is the Word made effectual to Salvation ? A. The Spirit of God maketh the reading , but especially the preaching of the Word , an effectual means of convincing and converting sinners ; and building them up in holiness and comfort , through Faith unto Salvation . Q. 1. What mean you by the Word ? A. By the Word is meant the Word of God , consigned to writing in the Books of the Old and New Testament , which though it be ministred by men , yet it is no other than the very Word of God , and as such to be received , 1 Thess. 2.13 . For this cause also thank we God without ceasing , because when ye received the word of God , which ye heard of us , ye received it not as the word of men : but ( as it is in truth ) the word of God , &c. Q. 2. Whence is the efficacy of this Word ? A. It is wholly from the Spirit of God that it becomes effectual to any mans Salvation , 1 Cor. 3 6 , 7. I have planted , and Apollo watered , but God gave the increase . So then neither is he that planteth any thing , neither he that watereth ; but God that giveth the increase . Q. 3. Is the reading of the Scripture an Ordinance of God for mens Salvation ? A. Yes , it is , Deut. 17.19 . And it shall be with him , and he shall read therein all the dayes of his life , that he may learn to fear the Lord his God , to keep all the words of this law , and these statutes to do them . And in reading of it , God sometimes comes in by his Spirit to mens conversion , Acts 8.27 , 28 , 29. And he arose and went , and behold a man of Ethiopia , an eunuch of great authority under Candace queen of the Ethiopians , who had the charge of all her treasure , and had come to Ierusalem for to worship , was returning , and sitting in his chariot , read Isaias the prophet . Then the spirit said to Philip , go near , and joyn thy self to his chariot , &c. Q. 4. Is the hearing of the Word a means of Salvation ? A. Yes , it is , Isa. 55.3 . Incline your ear , and come unto me ; hear , and your soul shall live , &c. 1 Cor. 1.21 . — It pleased God by the foolishness of preaching to save them that believe ? Q. 5. To what end is the Word useful to men ? A. The first end and use of the Word is to convince men of their sin and misery out of Christ , 1 Cor 14.24 , 25. But if all prophesie , and there come in one that believeth not , or one unlearned : he is convinced of all , he is judged of all . And thus are the secrets of his heart made manifest , &c. Q. 6. What is it useful for besides conviction ? A. 'T is useful for conversion , as well as conviction , Psal. 19.7 . The law of the Lord is perfect , converting the soul , &c. Acts 26.18 . — To turn them from darkness to light , and from the power of Satan unto God , &c Q. 7. Doth the Word convince and convert all that hear it ? A. No , but those only that are ordained to Eternal Life , Acts 13.48 . — As many as were ordained to eternal life believed . Q. 8. What else is the Word useful for ? A. To build up the Saints to perfection in Christ , Eph. 4.11 , 12 , 13. And he gave some apostles , and some prophets , and some evangelists , and some pastours and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of Christ : Till we all come in the unity of the faith , and of the knowledge of the son of God , unto a perfect man ; unto the measure of the stature of the fulness in Christ. Acts 20.32 . And now brethren , I commend you to God , and to the word of his grace , which is able to build you up , and give you an inheritance among all them that are sanctified . Q. 9. May the common people read the Scriptures ? A. Yes , 't is a duty commanded by Christ , Ioh. 5.39 . Search the scriptures , &c. and commended by the Apostle , Acts 17.11 . These were more noble than those in Thessalonica , in that they received the word with all readiness of mind , and searched the scriptures dayly , whether those things were so . Q. 10. Is it their duty or liberty also to preach it ? A. No , it is not , for besides abilities for that work , there must be a call , Rom. 10.14 , 15. — How shall they hear without a preacher , and how shall they preach except they be sent ? &c. Q. 11. What 's the first Instruction from hence ? A. That the enjoyments of the Scripture , and an able faithful Ministry to expound and apply them , is a special Mercy to any people , Psal. 147.19 , 20. He sheweth his word unto Iacob , his statutes and judgments unto Israel , he hath not dealt so with any nation , and as for his judgments they have not knows them . Q. 12. What 's the second Instruction ? A. That men cannot expect Special and Spiritual Blessings from God in the wilful neglect of the Ordinances , Prov. 28.9 . He that turneth away his ear from hearing the law , even his prayer shall be abomination . Q. 13. What 's the third Inference ? A. That sad is their condition , who sit all their dayes under the Word to no purpose at all , 2 Cor. 4.3 , 4. If our gospel be hid , it is hid to them that are lost : In whom the God of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of Christ , who is the image of God , should shine into them . Q. 14. What 's the last Inference ? A. That Christs Ordinances and Ministers should be most welcome to the people to whom God sends them , Isa. 52.7 . How beautiful upon the mountains are the feet of him that bringeth good tidings , that publisheth peace , that publisheth salvation , that saith unto Zion , thy God reigneth . Of the manner of Hearing . Quest. 90. HOw is the Word to be read and heard , that it may become effectual to Salvation ? A. That the Word may become effectual to Salvation , we must attend thereunto with Diligence , Preparation and Prayer , receive it with Faith and Love , lay it up in our Hearts , and practise it in our Lives . Q. 1. If the matter we read or hear be good , is not that enough for our salvation ? A. No , God requires that the Word be read and heard in a due manner , and the manner of hearing is of special regard with God , Luke 8.18 . Take ●eed therefore how ye hear , &c. Q. 2. How many things belong to the due manner of hearing ? A. Three sorts of Duties belong to it ; some antecedent , as , preparation and prayer ; some concomitant , as due diligence and retention ; and some subsequent , as practise . Q. 3. What is due preparation ●or hearing ? A. It consists in serious consideration of the greatness and holiness of that God , whom we approach in hearing the Word , Acts 10.33 . — Now therefore we are all here present before God , to hear all things that are commanded thee of God. And awing the heart even to a degree of holy trembling thereby , Isa. 66.2 . — To him will I look , even to him that is poor and of a contrite spirit , and trembleth at my word . Q. 4. What 's the principal consideration thus to awe the heart ? A. The Word is in its own nature an heart-searching Word , Heb. 4.12 . For the word of God is quick and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . And that eventually 't will be the savour of Life or Death to us , 2 Cor. 2.16 . To the one we are the savour of death unto death ; and to the other the savour of life unto life , &c. Q. 5. What else belongs to due preparation to hear ? A. The discharging of the heart from worldly cares , Matth. 13.7 . And some fell among thorns , and the thorns sprang up and choaked them . And carnal lusts , Iam. 1.21 . Wherefore lay apart , all filthiness and superfluity of naughtiness , and receive with meekness the engraffed word , which is able to save your souls . Q. 6. What 's the third act of due preparation ? A. Longing after the Word for further communications of Grace by it , 1 Pet. 2.2 . As new born babes desire the sincere milk of the word , that ye may grow thereby . Isa. 2.3 . And many people shall go and say , come ye , and let us go up to the mountain of the Lord , to the house of the God of Iacob , and he will teach us of his wayes , and we will walk in his paths : for out of Zion shall go forth the law , and the word of the Lord from Ierusalem . Q. 7. What 's the second antecedent duty of hearing ? A. Prayer is an antecedent duty to hearing the Word , and that both for the assistance of the Minister , 2 Thess. 3.1 . Finally , brethren , pray for us , that the word of the Lord may have free course , and be glorified , even as it is with you : And our own illumination , Psal. 119.18 . Open thou mine eyes , that I may behold wondrous things out of thy law . Q. 8. What else should we pray for ? A. That God would pour out his Spirit with the Word according to that promise , Prov. 1.23 . — I will pour out my spirit unto you , I will make known my words unto you . Q. 9. Doth unpreparedness for the Word alwayes hinder its efficacy on the heart ? A. No , God sometimes is found of them that sought him not , Isa. 65.1 . — I was found of them that sought me not , &c. But it is a sin to neglect it , and needs a pardon of God. Q. 10. What 's the first motive to prepare for solemn duties ? A. That it argues the sincerity of the heart , and in that case God will be merciful to infirmities , 2 Chron. 30.18 , 19. For a multitude of the people , even a multitude of Ephraim and Manasseth , Issachar and Zebulu● had not cleansed themselves , yet did eat the passover , but not as it is written : Wherefore Hezekiah prayed for them , saying , the good Lord be merciful towards him , that prepareth his whole heart to seek the Lord God , the God of his fathers , though he be not cleansed according to the purification of the sanctuary . Q. 11. What 's the second motive ? A. 'T is a sweet sign that God will make that duty successful for which the heart is prepared , Psal. 10.17 . — Thou preparest their heart : thou bendest thine ear to them . Q. 12. What 's the third motive to preparation ? A. The majesty and jealousie of God , to whom we approach , obliges us to solemn preparation , Heb. 12.28 , 29. — Whereby we may serve God acceptably , with reverence and godly fear ; for our God is a consuming fire . Q. 13. But must a man neglect the duty if his heart be not duly prepared for it ? A. No , for that would be to add a new sin to a former , and aggravate it the more . Q. 14. In what manner must the prepared heart go to the word ? A. Not in dependance on its own preparations , but upon the Spirits assistance , Psal. 71.16 . I will go forward in the strength of the Lord God , &c. Q. 15. What 's the first act of Faith due to the Word ? A. The assenting act of Faith is required to the Word read or preached , whereby we acknowledge it to be of Divine Authority , 2 Tim. 3.16 . And without controversie , great is the mistery of godliness : God was manifest in the flesh , justified in the spirit , seen of angels , preached unto the Gentiles , believed on in the world , received up into glory . 2 Pet. 1.21 . For the prophesie came not in old time by the will of man : but holy men of God spake as they were moved by the Holy Ghost . Q. 16. What 's the second act of Faith required of us ? A. An applying act of Faith is also required of us , Rom. 15.4 . For whatsoever things were written afore-time , were written for our learning , that we through patience and com●ort of the scriptures might have hope . Q. 17. What 's the first end in applying the Word ? A. It is first to be applyed to our conviction both of sin and misery , Acts 2.37 . Now when they heard this , they were pricked in their heart , and said unto Peter , and to the rest of the apostles , men and brethren , what shall we do ? Q. 18. What 's the second end , or use of applying it ? A. It must be applyed for our guidance and direction to Christ , Iohn 6.4 , 5. — Every man therefore that hath heard , and hath learned of the father , cometh unto me . Q. 19. What 's the third use to which it must be applyed ? A. We must apply it for our direction through the whole course of Christian Duties , 2 Pet. 1.19 . We have also a more sure word of prophesie ; whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day star arise in your hearts . Q. 20. What other use must we apply it to ? A. It must be applyed for our comfort in all inward and outward troubles , Rom. 15.4 . For whatsoever things were written afore time , were written for our learning , that we through patience and comfort of the scriptures might have hope . Q. 21. On what account are we to receive it with love ? A. We are to love it for its Authors sake , because it 's the Word of God , Psalm 119.159 . Consider how I love thy precepts , &c. Q. 22. What 's the second motive of love to the Word ? A. The holiness and purity of it deserves and engages our love to it , Psal. 119.140 . Thy word is very pure : therefore thy servant loveth it . Q. 23. What 's the third motive to engage our love to it ? A. The great and constant usefulness of it to our Souls , as that we cannot subsist without , Iob 23.12 . — I have esteemed the words of his mouth more than my necessary food . Q. 24. How doth this love to the Word manifest it self ? A. Our love manifests it self in our longing after it , Psal. 119.20 . My soul breaketh for the longing that it hath unto thy judgments at all times . Our diligent attendance on it , Acts 10.33 . Immediately therefore I sent unto thee , and thou hast well done that thou art come . Now therefore are we all here present before God , to hear all things that are commanded thee of God. Q. 25. How is Faith and Love evidenced to the Word after hearing it ? A. By preserving it carefully in our hearts and memories , Psal. 119.11 . Thy word have I hid in my heart : that I might not sin against thee . Q. 26. What 's the best cure for a bad memory ? A. Labour to get an high esteem of it , and an experimental feeling of it , and frequently meditate on it , Psal. 119.16 . I will delight my self in thy statutes : I will not forget thy word , Psal. 119.93 . I will never forget thy precepts ; for with them thou hast quickened me , Psal. 119.99 . — Thy testimonies are my meditation . Q. 26. How is Faith and Love principally manifested to the word after hearing ? A. 'T is principally manifested by bringing forth the fruits of it in our lives , Col. 1.5 , 6. For the hope which is laid up for you in heaven , whereof ye heard before in the word of the truth of the gospel , which is come unto you , as it is in all the world , and bringeth forth fruit , as it doth also in you , since the day ye bear a of it , and knew the grace of God in truth . Q. 28. What 's the use of all this ? A. This serves to reprove our formal and dead hearing the Word , and excites us all to evidence and exercise more Faith , Love and Obedience in hearing it . Of Sacraments as means of Salvation . Quest. 91. HOw do the Sacraments become effectual means of Salvation ? A. The Sacraments become effectual means of Salvation , not from any vertue in them , or in him that doth administer them , but only by the blessing of Christ , and the working of his Spirit in them , that by Faith receive them . Q. 1. What 's the first proper sense of this word Sacrament ? A. It primarily signifies a solemn Oath taken by Souldiers when they List themselves under a Prince or General ; and this Oath was mutual . Q. 2. Why do we use it seeing it is not a Scripture word ? A. Though the Word be not found in Scripture , yet the thing intended by it is , and that brings the word in use , for in the Sacraments God obliges himself to us by confirming his Covenant by it , Rom. 4.11 . And he received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised : that he might be the father of all them that believe , though they be not circumcised , that righteousness might be imputed unto them also . And we oblige our selves to God , Rom. 6.3 , 4. Know ye not that so many of us as were baptized into Christ , were baptized into his death ? Therefor● we are buried with him in baptism into death , that like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newness of life . Q. 3. What is here meant by Salvation ? A. By Salvation is meant our compleat and final deliverance from sin and misery , both temporal and eternal . From sin , Matth. 1.21 . — For he shall save his people from their sins . From misery , 1 Thess. 1.10 . — Even Iesus which delivereth us from the wrath to come . Q. 4. What is a mean of Salvation ? A. A mean of Salvation signifies any appointment of God , whereby he promotes and accomplishes his design of saving our Souls , so the word is a mean , Rom. 1.16 . For I am not ashamed of the gospel of Christ , for it is the power of God unto salvation , to every one that believeth . Q. 5. How doth the Word and Sacraments differ as means of Salvation ? A. The Word is appointed to be the first means of begeting Faith ; 1 Cor. 3.5 . Who then is Paul ? or who is Apollo ? but ministers by whom ye believed , &c. Sacraments are to seal and confirm it , Rom. 4.11 . And he received the sign of circumcision , a seal of the righteousness of faith , &c. Q. 6. What is meant by an effectual mean of Salvation ? A. By an effectual mean , is meant such a mean as fully obtains and accomplishes the end it was appointed for , 1 Thess. 2.13 . — Because when ye received the word of God , which ye heard of us , ye received it not as the word of men ; but ( as it is in truth ) the word of God , which effectually worketh also in you that believe . Q. 7. Don't all the means of Salvation prove effectual to men ? A. Though the means of Salvation prove effectual to all Gods Elect , yet they are so to no others , Acts 28.23 , 24. And when they had appointed him a day , there came many to him into his lodging , to whom he expounded and testified the kingdom of God , perswading them concerning Iesus , both out of the law of Moses , and out of the prophets from morning till evening . And some believed the things which were spoken , and some believed not . Q. 8. Do not the Sacraments save all that partake of them ? A. No , they do not ; Baptism may pass on a cast-away , Acts 8.23 . For I perceive that thou art in the gall of bitterness , and in the bond of iniquity . And the Lords Supper may be received unworthily , 1 Cor. 11.27 . Wherefore whosoever shall eat this bread , and drink this cup of the Lord unworthily , shall be guilty of the body and blood of the Lord. Q. 9. What 's the reason they prove not effectual to all ? A. Because their vertue and efficacy is not in themselves , but in God ; for we see they work as Gods Spirit concurs , or not concurs with them , as in the instance before given . Q. 10. But is not that for want of wisdom , holiness or zeal in the Minister , that they have no more efficacy ? A. No , it is not principally , or only from thence ; for it 's not in the power of the holiest Minister in the World to make them effectual , 1 Cor. 3.7 . — Neither is he that planteth any thing , neither he that watereth : but God that giveth the increase . Q. 11. Whence is it that Sacraments become effectual ? A. 'T is only from the Spirit of Christ working in them , and by them , on the souls of men , 1 Cor. 12.13 . For by one spirit are we all baptized into one body , — and have been all made to drink into one spirit . Q. 12. What 's the first Instruction hence ? A. That men enjoying all the Ordinances of the Gospel , and partaking of the Sacraments annexed to the Covenant of Grace , may yet perish for ever , 1 Cor. 10.3 , 4 , 5. And did all eat the same spiritual meat : and did all drink the same spiritual drink : ( for they drank of that spiritual rock that followed them : and that rock was Christ ) but with many of them God was not well pleased : for they were overthrown in the wilderness . Luke 13.26 , 27. Then shall ye begin to say , we have eaten , and drank in thy presence , and thou hast taught in our streets . But he shall say , I tell you , I know you not whence you are ; depart from me all ye workers of iniquity . Q. 13. What 's the second Inference ? A. That men should not idolize some Ministers for the excellency of their gifts , and despise others , seeing 't is not in them to make the means effectual . Q. 14. What 's the last Inference ? A. That in all our attendance upon the means of Salvation , we should be careful to beg the Spirit and Blessing of Christ , without which they cannot be effectual to our Salvation . Of the nature of Sacraments . Quest. 92. WHat is a Sacrament ? A. A Sacrament is an holy Ordinance instituted by Christ ; wherein by sensible signs , Christ and the benefits of the New Covenant are represented , sealed and applyed to Believers . Q. 1. How many sorts of Sacraments are found in Scripture ? A. Of Sacraments there are two sorts , some extraordinary and transient , as the Fiery Pillar , Manna , and Water out of the Rock , 1 Cor. 10.1 , 2 , 3 , 4. Moreover , brethren , I would not that ye should be ignorant , how that all our fathers were under the cloud , and all passed through the sea : and were all baptized unto Moses in the cloud , and in the sea : And did all eat the same spiritual meat : And did all drink the same spiritual drink ( for they drank of that spiritual rock that followed them ; and that rock was Christ ) . And some ordinary and standing , as Circumcision and the Passover , before Christ ; and Baptism and the Lords Supper since Christs death . Q. 2. How many things are to be considered in every Sacrament ? A. In every Sacrament five things must be considered , ( 1. ) The Author , ( 2. ) The Parts , ( ● . ) The Vnion of those parts , ( 4. ) The Subjects , ( 5 ) The ends and uses of it . Q. 3. Who is the Author of the Sacraments ? A. The Lord Jesus Christ as King of the Church , by whose sole authority Baptism was instituted , Matth. 28.19 , 20. Go ye therefore and teach all nations , baptizing them in the name of the Father , and of the Son , and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you , &c. And the Lords Supper , 1 Cor. 11.23 , 24. For I have received of the Lord that which also I delivered unto you , that the Lord Iesus , the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and said , Take , eat , this is my body , which is broken for you : This do in remembrance of me . Q. 4. Are the old Sacraments yet in being and use in the Church ? A. No , they are past away , and the new come in their room . Baptism takes place of Circumcision , Col. 2.11 , 12. In whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of Christ : buried with him in baptism , &c. And the Lords Supper of the Passover , 1 Cor. 5.7 . Purge out therefore the old leaven , that ye may be a new lump , as ye are unleavened , for even Christ our passover is sacrificed for us . Q. 5. Of what parts doth every Sacrament consist ? A. Every Sacrament consists of two parts , one external and earthly ; another internal and Heavenly , or Spiritual . Bread , Wine and Water , are the external , Christs Blood and Spirit the internal parts , Rom. 6.3 . Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death ? 1 Cor. 11.25 . — This cup is the new testament in my blood , &c. Q. 6. Wherein consists the Sacramental union of these parts ? A. It consists by vertue of Christs institution in three things , ( 1. ) In apt signification . ( 2. ) Firm obsignation . And ( 3. ) Real exhibition of the Blessings signified and seald . Q. 7. What are the Blessings signified by Water in Baptism ? A. It signifies our implantation into Christ , and communion with him in his Death and Resurrection , Rom. 6.4 . Therefore we are buried with him by baptism into death , that like as Christ was raised up from the dead by the glory of the Father ; even so we also should walk in newness of life . And our solemn admission into the visible Church , Gal. 3.26 , 27 , 28 , 29. For ye are all the children of God by faith in Christ Iesus . For as many of you as have been baptized into Christ , have put on Christ. There is neither Iew , nor Greek , there is neither bond nor free , there is neither male nor female : for ye are all one in Christ Iesus . And if ye be Christs , then are ye Abrahams seed , and heirs according to the promise . Q. 8. What are the Blessings signified by Bread and Wine ? A. They signifie Christs Body and Blood , broken and poured out for us , with all the Blessings of Remission , Peace and Salvation purchased by his Blood , 1 Cor. 10.16 , 17. The cup of blessing which we bless , is it not the communion of the bloud of Christ ? The bread which we break , is it not the communion of the body of Christ ? for we being many , are one bread , and one body : for we are all partakers of that one bread . Q. 9. Do the Sacraments seal , as well as signifie these things ? A. Yes , they do , Rom. 4.11 . And he received the sign of circumcision , a seal of the righteousness of the faith , &c. Their use is to confirm Gods Covenant with Believers . Q. 10. Who are the proper subjects of the Sacraments ? A. Believers and their Seed are the subjects of Baptism , but adult Christians only of the Lords Supper , Acts 2.38 , 39. — Repent and be baptized every one of you , — for the promise is unto you , and to your children , and to all that are afar off , even as many as the Lord our God shall call . 1 Cor. 11.28 . But let a man examine himself , and so let him eat of that bread , and drink of that cup. Q. 11. What is the main use and end of Sacraments ? A. It is to ratifie and confirm Gods Covenant with Believers , Rom. 4.21 . And he received the sign of circumcision , a seal of the righteousness of the saith , that he had yet being uncircumcised , &c. 1 Cor. 11.26 . For as often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come . Q. 12. What 's the first Instruction from hence ? A. That the abuse of such holy and solemn mysteries , is a sin of dreadful aggravation , and such as God will punish , 1 Cor. 11.27 . Wherefore whosoever shall eat this bread , and drink this cup of the Lord unworthily , shall be guilty of the body and blood of the Lord. Q. 13. What 's the second Instruction ? A. Hence we learn the tender care and love of Christ over the Church in instituting such useful and comfortable Ordinances for us . Of the number of Sacraments . Quest. 93. WHich are the Sacraments of the New Testament ? A. The Sacraments of the New Testament are Baptism , and the Lords Supper ? Q. 1. How many Sacraments hath Christ appointed in the New Testament ? A. Christ hath appointed two and no more , these being sufficient for our initiation and confirmation . Q. 2. How many have the Papists added to them ? A. They have added five more , viz. Confirmation , Penance , Ordination , Marriage , and Extream Vnction . Q. 3. What is their Sacrament of Confirmation ? A. It is the anointing of the Baptized with Chrism in the Forehead , with this Form of Words , I sign thee with the sign of the Cross , and confirm thee with the Chrism of Salvation , in the Name of the Father , Son and Holy Ghost . Q. 4. What 's their ground for this practice ? A. The abuse of that Scripture , Heb. 6.2 . Of the doctrine of baptisms , and laying on of hands , &c. which by a figurative speech , expresseth the whole standing Ministry in the Church by laying on of Hands . Q. 5. What 's their Sacrament of Penance ? A. It is Repentance manifested by outward signs , to which the word of Absolution coming , makes it a Sacrament misgrounded on , Iohn 20.23 . Whosesoever sins ye remit , they are remitted unto them ; and whosesoever sins ye retain , they are retained . Q. 6. What is their Sacrament of Orders or Ordination ? A. It is the laying on of Hands in Ordination of Ministers , by which they conceive Spiritual Grace is given by mistake of , 2 Tim. 1.6 . Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee , by the putting on of my hands . Q. 7. What 's their fourth superadded Sacrament ? A. It is Marriage , grounded upon those words of the Apostle , Eph. 5.32 . This is a great mystery ; but I speak concerning Christ and the church . Which only shews a similitude of our union with Christ , not an instituted sign to that end . Q. 8. What is their fifth superadded Sacrament ? A. Extream Unction , or anointing the Sick near Death with consecrated Oyl , grounded on Mark 6.13 . — And anointed with oyl many that were sick and healed them . And Iam. 5.14 . Is any sick among you ? let him call for the elders of the church , and let them pray over him , anointing him with oyl in the name of the Lord. Which are neither Sacramental-Rites , nor of ordinary standing use in the Church , but extraordinary and temporary for that Age. Q. 9. What learn we hence ? A. Hence we learn how apt men are to corrupt Gods Ordinances by their superstitious additions , Matth. 15.9 . — Teaching for doctrines the commandments of men . Q. 10. What 's the second Instruction hence ? A. How just and necessary our separation from Rome is , who have grosly corrupted Gods Ordinances , and left men no other remedy , Rev. 13.6 . And he opened his mouth in blasphemy against God , to blaspheme his name and his tabernacle , and them that dwelt in heaven . Q. 11. What 's the third Instruction ? A. That the reformation of Religion is an invaluable Mercy , a great deliverance from Spiritual Bondage , Rev. 11.19 . And the temple of God was opened in heaven , and there was seen in his temple the ark of this testament , and there were lightnings , and voices , and thunderings , and an earthquake , and great hail . Q. 12. What 's the fourth Instruction ? A. That Rome shall certainly fall , and all her Adherents , for the horrid injury done by them to Christ , and the Souls of men , Rev. 18.20 , 21. Rejoyce over her thou heaven , and ye holy apostles and prophets ; for God hath avenged you on her . And a mighty angel took up a stone like a great milstone , and cast it into the Sea , saying thus with violence , shall that great city Babylon be thrown down , and shall be found no more at all . What is Baptism ? Quest. 94. WHat is Baptism ? A. Baptism is a Sacrament , wherein the washing of Water , in the Name of the Father , and of the Son , and of the Holy Ghost , doth signifie and seal our ingrafting into Christ , and partaking of the benefits of the Covenant of Grace , and our engagement to be the Lords . Q. 1. What is the external part of Baptism ? A. It is pure unmixed Water , Heb. 10.22 . — And our bodies washed with pure water . And therefore it 's a vile practice of Papists to add Oyl , Salt and Spittle to Water in Baptism . Q. 2. What doth Water in Baptism signifie ? A. It signifies the Blood of Christ , Rev. 1.5 . — Vnto him that loved us , and washed us from our sins in his own blood . Q. 3. What 's the first resemblance it hath to Christs Blood ? A. In the freeness of it to all , it represents the unpurchased Blood of Christ , Isa. 55.1 . Ho , every one that thirsteth , come ye to the waters ; and he that hath no money , come ye , buy and eat , yea , come , buy wine and milk without money , and without price . Q. 4. What 's the second resemblance to Christs Blood ? A. It resembles it in its refreshing quality ; Water refresheth the thirsty ; so doth Christs Blood , Iohn 6.35 . — He that believeth on me , shall never thirst . Q. What 's the third resemblance it hath to Christs Blood ? A. The cleansing property of Water shews the purifying vertue of Christs Blood , Heb. ● . 14 . How much more shall the blood of Christ , who through the eternal spirit , offered himself without spot to God , purge your conscience from dead works , to serve the living God. Q 6. What 's the fourth resemblance it hath to Christs Blood ? A. It resembles it in the necessity of it ; for as the Body cannot live without Water , so neither can the Soul without Christs Blood , Heb. 9.23 . It was therefore necessary , that the patterns of things in the heavens should be purified with these , but the heavenly things themselves with bitter sacrifices than these . Q. 7. What 's the fifth resemblance of Water to the Blood of Christ ? A. As Water neither refreshes , nor purifies the Body without application ; so neither doth Christs Blood refresh or purifie the Soul till applyed , 1 Cor. 1.30 . But of him are ye in Christ Iesus , who of God is made unto us wisdom and righteousness , and sanctification and redemption . Q. 8. Is it necessary to plunge the whole body under water in Baptizing every person ? A. The word [ Baptize ] signifying as well to wash , as to plunge : A person may be truly Baptized that is not plunged ▪ And we cannot think by the circumstances of time and place , that the Iaylor in the night was carryed to a River out of the City , Acts 16.33 . And he took them the same hour of the night , and washed their stripes , and was baptized , he , and all his , straightway . Q. 9. But is it not said , John 3.23 . That John was baptizing in Aenon near to Salim , because there was much water there ; and they came and were baptized ? A. The word signifies many waters ( that is ) springs of waters there , which are known by Travellers to be small , not capable of plunging into . Q. 10. What are the benefits accruing to us by Baptism ? A. The benefits are twofold ; some external , called the fatness of the Olive-tree , ( i. e. ) Ordinances and visible Membership , Rom. 11.17 . — And thou being a wild olive-tree , were grafted in amongst them , and with them , partakest of the root and fatness of the olive-tree . And some spiritual and saving , 1 Pet. 3.21 . The like figure whereunto , even baptism , doth also now save us ( not the putting away of the filth of the flesh , but the answer of a good conscience towards God ) by the resurrection of Iesus Christ. Q. 11. What engagements are said on the Baptized ? A. They are engaged to be the Lords people and walk suitable to that engagement , Rom. 6.4 . Therefore we are buried with him by baptism into death , that like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newness of life . Q. 12. Is Baptism to be reiterated as the Lords Supper ? A. No ; for the Lords Supper is a Sacrament for nourishing , but this for implantation ▪ Rom 6.4 , 5. Therefore we are buried with him by baptism into death , that like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newness of life . For if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection . Q. 13. Doth Baptism regenerate men , and confer saving Grace ? A. No , it doth not in its own vertue convey Grace , no more than the Lords Supper ; but the Spirit of God is the Author of Grace , and works it as he pleases before , or after Baptism . Of the subjects of Baptism . Quest. 95. TO whom is Baptism to be administred ? A. Baptism is not to be administred to any that are out of the visible Church , till they profess their Faith in Christ , and Obedience to him , but the infants of such as are members of the visible Church are to be Baptized . Q. 1. Who are to be Baptized ? A. Believers and their insane off-spring , Acts 2.39 . For the promise is to you , and your children , and to all that are afar off , even as many as the Lord our God shall call . Q. 2. How doth it appear that the infant seed of Believers ought to be Baptized ? A. It appears by this , that they being Abrahams Seed , were taken into Covenant with God , and ordered to have the sign of the Covenant applyed to them , and that Grant was never reversed , Gen. 17.7 , 10. And I will establish my covenant between me and thee , and thy seed after thee , in their generations for an everlasting covenant to be a God unto thee , and to thy seed after thee . This is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised . Q. 3. But was not that the Covenant of Works , and so will not ●old to infer their priviledge under the Covenant of Grace ? A. No , it was not ; for God never did , nor will become a God by way of special interest to any people , by vertue of the Covenant of Works , since the breach of it by the fall . Q. 4. But if it were the Covenant of Grace , how doth it appear the right of Believers Infants is still the same it was before in Abrahams time ? A. It appears plainly from the Apostles own words and arguments , Acts 2.39 . For the promise is to you , and to your children , &c. Q. 5. But though Infants then were members of Gods visible Church among the Iews , how doth it appear they are so now when God hath vast them off ? A. It appears the membership and priviledges are as sure and ample to them now , that are the Children of Gentile-believers , as ever they were to the Iewish Infants , Rom. 11.17 . And if some of the branches be broken off , and then being a wild olive-tree wert grafted in amongst them , and with them partakest of the root and fatness of the olive-tree . Q. 6. How else doth it appear they are within the Covenant ? A. It appears by this , that they are pronounced holy , 1 Cor. 7.14 . — Else were your children unclean , but now are they holy . Which is a foederal holiness ; and none out of Covenant can be holy by Covenant . Q. 7. But may not that place mean only their legitimacy ? A. No , it cannot ; for then the Apostle must pronounce all the Infants in the World bastards , that descend not at least from one believing Parent . Q. 8. But Infants are not capable to Covenant with God , or perform Covenant Duties , and therefore why should they be admitted to Covenant Priviledges ? A. A Child now of eight dayes old is as capable of being admitted into Covenant with God , as Children of the same age were in Abrahams dayes ; and then it 's manifest they were admitted . Q. 9. Though they were admitted by Circumcision then , will it follow they may be so by Baptism now , seeing that Ordinance is abolished ? A. Yes , it will ; for though Circumcision cease , yet Baptism is come into its place , Col. 2.10 , 11 , 12. And ye are complete in him , which is the head of all principality and power . In whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of Christ buried with him in baptism , &c. Q. 10. But Circumcision was a Seal of the Covenant of Works , and the argument will not hold from a Seal of the Covenant of Works , to a Seal of the Covenant of Grace ? A. Circumcision never was , nor was intended to be a Seal of the Covenant of Works , but of the Righteousness of Faith , Rom. 4.11 . And he received the sign of circumcision , a seal of the righteousness of the faith that he had , yet being uncircumcised , &c. Q. 11. But have we no express command in the New Testament to baptize Infants ? A. There needed no new command ; their priviledge had been setled many ages before upon them , and never reversed by Christ , or his Apostles , but their former right declared to continue still to them , Acts 2.39 . For the promise is to you and your children , &c. Q. 12. But if they have a right , we might expect to find some examples of their baptizing ? A. 'T is manifest that Believers housholds were baptized with them , Acts 16.15 , 33. And when she was baptized , and her houshold , &c. Ver. 33. And he took them the same hour of the night , and washed their stripes , and was baptized , he , and all his straightway . And if Infants are not named , so neither are any of Age , born of Christian Parents . Q. 13. But many trust to their Infant-baptism , as to their Regeneration , and so much mischief 's done ? A. They do so ; yet the Duty is not therefore to be neglected . The preaching of Christ is to some a stumbling block , yet Christ must be preached for all that . Q. 14. But many baptized Infants prove naught ? A. And so do many baptized at Age too . Duties are not to be measured by events . What is the Lords Supper ? Quest. 96. WHat is the Lords Supper ? A. The Lords Supper is a Sacrament , wherein by giving and receiving Bread and Wine according to Christs appointment , his Death is shewed forth ; and the worthy receivers are , not after a corporal and carnal manner , but by Faith made partakers of his Body and Blood , with all his benefits to their spiritual nourishment , and growth in Grace . Q. 1. By whose authority is the Lords Supper instituted and appointed ? A. By the soveraign authority of Christ the King of the Church , and not by the pleasure of man , 1 Cor. 11.23 . For I have received of the Lord that which also I delivered unto you , that the Lord Iesus , the same night in which he was betrayed , took bread . Q. 2. Of what parts doth this Sacrament consist ? A. It consists of two parts , one earthly and visible ; to wit , Bread and Wine , the other spiritual and invisible , the Body and Blood of Christ , 1 Cor. 10.16 . The cup of blessing which we bless , is it not the communion of the blood of Christ ? the bread which we break , is it not the communion of the body of Christ ? Q. 3. How do these earthly and heavenly things become a Sacrament ? A. By the word of institution and blessing coming from Christ upon them , 1 Cor. 11.23 , 24 , 25. For I have received of the Lord that which also I delivered unto you , that the Lord Iesus the same night in which he was betrayed , took bread . And when he had given thanks , he brake it ; and said , Take , eat , this is my body which is broken for you : this do in remembrance of me . After the same manner also he took the cup , when he had supped , saying , This cup is the new testament in my blood : this do as oft as ye drink it in remembrance of me . Q. 4. When did Christ ordain and institute this Sacrament ? A. He instituted it in the same night he was betrayed , 1 Cor. 11.23 . — The Lord Iesus the same night in which he was betrayed , took bread . It could not be sooner , because the Passover must be first celebrated , and by the institution of this abrogated . Nor later , for soon after he was apprehended . Q. 5. What doth the time of its institution teach us ? A. It teacheth us how great Christs care and love to his people is , that he makes in his Ordinance such provision for our comfort , though he knew his own bitter agony was just at hand . Q. 6. What is the general use and end of this Sacrament ? A. It is to confirm , seal and ratifie the New Covenant to Believers , 1 Cor. 11.35 . — This cup is the new testament in my blood : this do ye as oft as ye drink it , in remembrance of me . Q. 7. What are the particular ends and uses of it ? A. The first particular end and use of it is , to bring Christ and his Sufferings afresh to our remembrance , 1 Cor. 11.24 , 25. — This do in remembrance of me . Q. 8. What kind of remembrance of Christ is here intended ? A. Not a meer speculative , but an affectionate heart-melting remembrance of him , like that of Peter , Matth. 26.75 . And Peter remembred the words of Iesus which said unto him , before the cock shall crow , thou shalt deny me thrice . And he went out and wept bitterly . Or of Ioseph , Gen. 43.29 , 30. — And Ioseph made haste : for his bowels did yern upon his brother , and he sought where to weep , and he entred into his chamber , and wept there . Q. 9. What doth this end of the Sacrament imply ? A. It implyes this , that the best of Gods people are too apt to forget Christ , and what he hath endured and suffered for them . Q. 10. What else doth it imply ? A. It implies this , that none but those that have the saving knowledge of Christ , and have had former acquaintance with Christ , are fit for this Ordinance ; for no man can remember what he never knew , 1 Cor. 11.28 . But let a man examine himself , and so let him eat of that bread , and drink of that cup. Q. 11. What 's the second particular use and end of this Sacrament ? A. It is to represent Christ to Believers , as an apt sign of him , and of his Death ; and that both memorative , significative , and instructive . Q. 12. How is it a memorative sign of Christ ? A. It brings Christ to our remembrance , as his Death and bitter Sufferings are therein represented to us , by the breaking of Bread , and pouring forth of Wine , 1 Cor. 11.26 . For as often as ye eat this bread , and drink this cup , ye do shew forth the Lords death till he come . Q. 13. How is it a significative Ordinance ? A. It is a significative Ordinance , not only as it represents Christs sufferings , but the Believers union with him as the head , and with each other as members of his body , 1 Cor. 10.61 , 17. The cup of blessing which we bless , is it not the communion of the blood of Christ ? The bread which we break , is it not the communion of the body of Christ ? For we being many , are one bread , and one body , &c. Q. 14. In what respect is it an instructive sign ? A. It is an instructive sign in divers respects ; namely , First , As it teaches us that Christ is the only nutritive bread by which our Souls live , Iohn 6.51 . I am the living bread which came down from heaven : If any man eat of this bread , he shall live for ever ; and the bread that I shall give is my flesh , which I shall give for the life of the world . And Secondly , As it instructs us that the New Testament is now in its full force by the death of Christ the Testator ▪ Heb. 9.16 , 17. For where a testament is , there must also of necessity be the death of the testator . For a testament is of force after men are dead ; otherwise it is of no force at all , whilst the testator liveth . Thus much of the Author , Nature and Ends of the Lords Supper . Of the Elements , Actions and Subjects of it . Q. 1. ARe not Bread and Wine too small and common things to represent the body and blood of Christ ? A. Though a bit of Bread , and a draught of Wine , be things of small value in themselves , yet they are great in respect of their use and end . A penny-worth of Wax is a small thing in its self ; but being applyed to the Label of a Deed , may be advanced to the worth of thousands of pounds , as it receives the seal to a great inheritance . Q. 2. Is not the bread in the Sacrament turned into the very body of Christ it self by Transubstantiation ? A. No , it is not ; but the Elements retain still their own proper Nature of Bread and Wine after the words of Consecration , and are so called , 1 Cor. 11.26 . For as often as ye eat this bread , &c. Matth. 26.29 . But I say unto you , I will not henceforth drink of this fruit of the vine , until that day when I drink it new with you in my Fathers kingdom . Q. 3. What is the first argument by which Protestants confute the Popish Doctrine of Transubstantiation ? A. The first Argument against it , is taken from the end of the Sacrament , which is to bring Christs Body and Blood to our remembrance , 1 Cor. 11.24 , 25. — This do in remembrance of me . Now signs for remembrance are of things absent , not present . Q. 4. What 's the second Argument ? A. Because the language in which our Saviour spake , had no other property of expression , there being no other word for signifie but is , in stead thereof , as is manifest in both Testaments , Gen. 41.27 . And the seven ill-favoured kine that came up after them , are seven years of famine . Rev. 1.20 . — The seven stars are the angels of the seven churches ; and the seven candlesticks which thou sawest are the seven churches . Q. 5. What 's the third Argument against Transubstantiation ? A. The manifold gross absurdities that naturally and necessarily follow on this Doctrine , shew the falseness of it , and that it is justly rejected and abhorred by all sound Christians . Q. 6. What 's the first absurdity that follows it ? A. This Doctrine allows that to a silly Priest , which is not to be allowed to all the Angels in Heaven . It allows him power to make his Maker , and eat his God. And in justifying this by the Omnipotency of God , they say no more than what a Turk may say to justifie the most ridiculous fooleries of the Alcoran . Q. 7. What 's the second absurdity of Transubstantiation ? A. The second absurdity is this , that it denies the truth of the testimony given by the senses of all men , that it is real Bread and real Wine after Consecration , and not Flesh and Blood. And if the testimony of sense be not certain , then the being of God cannot be proved by the things that are made , contrary to Rom. 1.20 . For the invisible things of him , from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and godhead , &c. Nor the truth of Christs Resurrection , by seeing and feeling , contrary to Luke 24.39 . Behold my hands and my feet , that it is I my self ; handle me and see , &c. Q. 8. What 's the third absurdity of Transubstantiation ? A. The third absurdity is this , that in affirming the accidents of Bread and Wine to remain , and their substance to vanish , they affirm that there is length , breadth , thickness , moisture and sweetness , and yet nothing long , broad , thick , moist or sweet , which is a perfect contradiction . Q. 9. What 's the fourth absurdity of Transubstantiation ? A. It implies that the entire living body of Christ sate at the Table , and at the same time was dead , and in the Disciples mouths and stomachs in the first Sacrament ; and that in all after Sacraments it is wholly in Heaven , and wholly in as many thousand places in the World , as there are Sacraments administred . Q. 10. What doth the breaking of this bread , and pouring out of wine in the Sacrament signifie ? A. It signifies the violent painful death , and bitter sufferings of Christ for us , 1 Cor. 11.26 . For as often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come . Q. 11. What doth the giving and taking of the Sacramental bread and wine signifie ? A. These actions signifie Gods exhibiting , and the Believers applying of Christ and all his benefits to their Souls . Q. 12. Who are fit subjects to receive the Lords Supper ? A. None that are grosly ignorant , scandalous , or unbelievers in their Natural state , for such cannot examine themselves as the Word requires , 1 Cor. 11.28 . But let a man examine himself , and so let him eat of that bread , and drink of that cup. But do eat and drink Judgment to themselves , 1 Cor. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body . Q. 13. Are morally honest and sober persons qualified for this Sacrament ? A. No ; Civility and Morality do not qualifie persons , they are not the Wedding-garment ; but regenerating Grace and Faith doth in the smallest measure , Matth. 22.12 . And he saith unto him , friend , how camest thou in hither , not having a wedding garment , &c. 1 Cor. 10.16 , 17. The cup of blessing which we bless , is it not the communion of the blood Christ ? the bread which we break , is it not the communion of the body of Christ ? For we being many are one bread , and one body : for we are all partakers of that one bread . Of the Duties of Communicants . Quest. 97. WHat is required to the worthy receiving of the Lords Supper ? A. It is required of them that would worthily partake of the Lords Supper , that they examine themselves , of their knowledge to discern the Lords Body , of their Faith to feed upon him , of their Repentance , Love and new Obedience , lest coming unworthily , they eat and drink judgment to themselves . Q. 1. What are the Duties of worthy receivers ? A. There are three sorts of Duties incumbent on them , some antecedent to it , some concomitants of it , and some subsequent to it Q. 2. What are the antecedent Duties to it ? A. They are two , ( 1. ) Examination of their Graces . ( 2. ) Preparation of their Souls . Examination of their Graces . 1 Cor. 11.28 , 29. But let a man examine himself , and so let him eat of that bread , and drink of that cup. For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body . And preparation of their Souls , 1 Cor. 5.8 . Therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth . Q. 3. What 's the first Grace to be tryed ? A. Our saving knowledge of God in Christ , without which we cannot discern the Lords Body , 1 Cor. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body . Q. 4. What are we to enquire of touching our knowledge of God in Christ ? A. We are to examine whether it be competent for quantity , and savingly operative and influential on the Heart and Life for quality , Hos. 4.6 . My people are destroyed for lack of knowledge , &c. 1 Cor. 13.1 . Though I speak with the tongues of men and of angels , and have not charity , I am become as a sounding brass or tinkling cymbal . Q. 5. When is knowledge competent and influential ? A. When we truly understand by the teachings of the Father , the sin and misery of the Fall , the nature and necessity of Christ , and under these convictions come to him in the way of Faith , Iohn 6.45 . — Every man therefore that hath heard , and hath learned of the Father , cometh unto me . And subject our selves to him in sincere obedience , Matth. 11.28 , 29. Come unto me , all ye that labour and are heavy laden , and I will give you rest . Take my yoke upon you , and learn of me : for I am meek and lowly in heart , and ye shall find rest unto your souls . Q. 6. What are we to examine our selves about besides knowledge ? A. We are obliged to examine our selves about our Faith , whether we have it in any saving degree , 2 Cor. 13.5 . Examine your selves , whether ye be in the faith : prove your selves , &c. For without Faith we cannot please God , Heb. 11.6 . But without faith it is impossible to please God , &c. Nor enjoy Spiritual Communion with Christ , Eph. 3.17 . That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love . Q. 7. What other Grace must be examined and sought for ? A. We must examine our Love to Christ and all that are his , because no gifts signifie any thing without Love , 1 Cor. 13.2 . And though I have the gift of prophesie , and understand all mysteries , and all knowledge , and though I have all faith , so that I could remove mountains , and have no charity , I am nothing . Q. 8. What else must worthy receivers examine themselves about ? A. The sincerity of their hearts evidenced by their Obedience , without which they cannot worthily approach the Table , 1 Cor. 5.8 . Therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness ; but with the unleavened bread of sincerity and truth . Q. 9. But if upon examination we are in doubts about our Faith and Sincerity , must we forbear ? A. If our doubts arise from the weakness , and not the total want of Grace , such doubts should not hinder us , Rom. 14.1 . Him that is weak in the faith receive you , &c. Q. 10. What is the danger of coming to the Lords Table without these Graces ? A. The danger is exceeding great to Soul and Body . ( 1. ) To the Soul , 1 Cor. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , &c. And to the Body , 1 Cor. 11.30 . For this cause many are weak and sickly among you , and many sleep . Q. 11. What are the Duties of worthy receivers at the Lords Table . A. Their Duties at the Table are to discern Christ by the eye of Faith , under those signs of his Body and Blood , 1 Cor. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the Lords body . On the discovery of him to mourn bitterly for sin , Zech. 12.10 . — And they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his only son , and shall be in bitterness for him , as one that is in bitterness for his first-born . And to excite all their Graces into vigorous acts for the applying Christ to themselves , Cant. 4.16 . Awake , O north wind , and come thou south , blow upon my garden , that the spices thereof may flow out , &c. Q. 12. What is the Duty of worthy receivers after the Sacrament ? A. Their Duty is heartily to bless God for Christ , and the benefits of his Blood , Matth. 26.30 . And when they had sung an hymn , they went out into the mount of Olives . To double their care and watchfulness against sin , Ephes. 4.30 . And grieve not the holy spirit , whereby ye are sealed to the day of redemption . And to grow more fruitful in all spiritual obedience , Col. 1.10 . That ye might walk worthy of the Lord unto all pleasing , being fruitful in every good work , and increasing in the knowledge of God. Q. 13. What is the first Inference from hence ? A. That the abuse and profanation of this Ordinance , either by coming to it for carnal ends , or being forced upon it by fear of sufferings , or approaching to it without due qualifications , is a dreadful sin , which God will terribly avenge , Matth. 22.11 , 12 , 13. And when the king came in to see the guests , he saw there a man , which had not on a wedding garment . And he saith unto him , friend , how camest thou in hither , not having on a wedding garment ? and he was speechless . Then said the king unto the servants , bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping and gnashing of teeth . Q. 14. What 's the second Inference from it ? A. That great and manifold are the blessings and advantages , which Christians duly prepared may reap by this Ordinance . Of Prayer . Quest. 98. WHat is Prayer ? A. Prayer is an offering up of our desires unto God for things agreeable to his Will , in the name of Christ , with confession of our sins and thankful acknowledgment of his mercies . Q. 1. Who is the proper and only object of Prayer ? A. God only is the proper object of Prayer ; it is a part of his Natural Worship : therefore 't is peculiarly his Honour and Prerogative , and none else can hear and answer them , but God , Psal. 65.2 . O thou that bearest Prayer , unto thee shall all flesh come . Q. 2. Through whom , or in whose name are our Prayers to be directed to God ? A. Our Prayers are to be directed to God only through Christ , and his Name , and not by the mediation of Angels or Saints , Col. 2.18 . Let no man beguile you of your reward in a voluntary humility , and worshiping of angels . For the merit and satisfaction of Christ alone give success and acceptance to our Prayers , Rev. 8.3 , 4. And another angel came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it with the prayers of all the saints upon the golden altar , which was before the throne . And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angels hand . 1 Tim. 2.5 . For there is one God , and one mediatour between God and men , the man Christ Iesus . Q. 3. What 's the first property or quality of acceptable Prayer ? A. No Prayer can be acceptable to God , except the matter of it be agreeable to his Will , Iam. 4.3 . Ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . 1 Joh. 5.14 , 15. And this is the confidence that we have in him , that if we ask any thing according to his will , he beareth us . And if we know that he hear us , whatsoever we ask , we know that we have the petitions that we desired of him . Q. 4. Is it enough to make Prayer acceptable , that the matter is agreeable to Gods will ? A. No , it is not ; for the manner as well as the matter , must be so too , Psal. 66.18 . If I regard iniquity in my heart , the Lord will not hear me . Q. 5. What 's the first qualification of an acceptable Prayer , respecting the manner of it ? A. That it be sincere , and flowing from the heart of a regenerate person , Prov. 15.29 . The Lord is far from the wicked ; but he heareth the prayer of the righteous . Jer. 29.13 . And ye shall seek me , and find me , when ye shall search for me with all your h●art . Q. 6. What 's the second qualification of Prayer , respecting the manner ? A. It must be performed in the heart of a Child of God by the Spirit of Adoption , Gal. 4.6 . And because ye are sons , God hath sent forth the spirit of his Son in our hearts : crying , Abba , Father . Rom. 8.26 . Likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit it self maketh intercession for us with groanings , which cannot be uttered . Q. 7. What 's the third qualification of an acceptable Prayer , respecting the manner ? A. It must be servent and importunate , not cold and formal , Iam. 5.16 . — The effectual fervent prayer of a righteous man availeth much . Matth. 7.7 . Ask , and it shall be given you ; seek , and ye shall find : knock , and it shall be opened unto you . Q. 8. Wherein doth true importunity with God in Prayer consist ? A. Not in the multitude of words , Matth. 6.7 . But when ye pray , use not vain repetitions as the heathen do : for they think they shall be heard for their much speaking . But in an holy earnestness of Spirit to be heard , Psal 143.7 . Hear me speedily , O Lord , my spirit faileth ; hide not thy face from me , lest I be like unto them that go down into the pit . A prudent choice of prevalent Arguments , Iob 23.4 . I would order my cause before him , and fill my mouth with arguments . And a resolute persistance in our requests till they be granted ▪ Isa. 62.7 . And give him no rest , till he establish , and till he make Ierusalem a praise in the earth . Q. 9. Do not Prayers thus qualified sometimes miscarry ? A. God may delay and suspend the answer of them for a time , Psal. 22. 2. O my God , I cry in the day time , but thou hear●● not , &c. But sooner or latter , God will alwayes answer them , either in the very thing we ask , 1 Iohn 5.15 . — We know that we have the petitions that we desired of him . Or in that which is equivalent or better , Gen. 17.18 , 19. And Abraham said unto God , O that Ishmael might live before thee . And God said , Sarah thy wife shall bear thee a son indeed , and thou shalt-call his name Isaac : and I will establish my covenant with him , for an everlasting covenant , and with his seed after him . Q. 10. Is there no Prayer but what is stated and fixed ? A. Yes , there is sudden occasional Prayer , which we call ejaculatory : Such was Iacobs , Gen. 49.18 . I have waited for thy salvation , O Lord. And this is exceeding useful to maintain constant communion with God , and keep the heart in a spiritual frame . Q. 11. Is all stated and fixed Prayer publick in the Congregation or Church ? A. No , stated Prayer ought to be in our Families with those under our charge ; and in our Closets betwixt God and us alone , Iosh. 24.15 . — But as for me and my house , we will serve the Lord. And Matth. 6.6 . But when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . Q. 12. What infer you from hence ? A. The restraint of Prayer is not only a great fin , but an ill sign of a graceless heart . Iob 15.4 . Yea , thou castest off fear , and restrainest prayer before God. And that which entails a judgment and curse upon men , and their Families , Ier. 10.25 . Pour out thy fury upon the heathen that know thee not ; and upon the families that call not upon ●hy name . Q. 13. What 's the second Inference from the Ordinance of Prayer ? A. That the true reason why we enjoy not the Mercies we pray for , is not because God is unwilling to grant Mercies , but because we either neglect Prayer , or miscarry in the manner of Prayer , Jam. 4.2 , 3 Ye lust , and have not ; ye kill and desire to have , and cannot obtain ; ye fight and war , yet ye have not ; because y● ask not . Ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . Of Direction in Prayer . Quest. 99. WHat Rule hath God given for our dir●ction in the Duty of Prayer ? A. The whole Word of God is of use to direct us 〈◊〉 Prayer ; but the special Rule of Direction is that form of Prayer , which Christ taught his Disciples , commonly called the Lords-Prayer . Q. 1. Do men need directions , rules and helps in Prayer ? A. They do greatly need them ; for in ●nd of our selves we know not what to pray for as we ought , Rom. 8.26 . Likewise the spirit also helpeth our infirmities : for we know not what we shall pray for as we ought , &c. Nor how to pray in a right manner , and for right ends , and a mistake in either frustrates our Prayer , Jam. 4.3 . Ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . Q. 2. When do men mistake in the matter of their Prayer ? A. They mistake in the matter of Prayer , when they ask of God things that are not l●wful , good and agreeable to his Will. So the Disciples were ready to do in calling for fire from Heaven on the Samaritanes , Luke 9.54 , 55. And when his disciples , James and John saw this , they said , Lord , wilt thou that we command fire to come down from heaven , and consume them , even as Elias did ? But he turned and rebuked them , and said , ye know not what manner of spirit ye are of . Q. 3. When do men mistake in the manner of Prayer ? A. They mistake in the manner when they ask Mercies of God for carnal ends , to satisfie their lusts , Jam. 4.3 . Ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts . Or in a drowsie and careless manner , Isa. 64.7 . And there is none that calleth upon thy name , that stirreth up himself to take hold of thee , &c. Q. 4. What helps hath God afforded us to furnish us to Prayer both in respect of the matter and manner ? A. The Scriptures abudantly furnish us with all sorts of helps and directions for the matter of Prayer . It directs us both in co●fession of sins original and actual , Psal. 51.4 , 5. Behold I was shapen in iniquity , and in sin did my mother conceive me . Against thee , thee only have I sinned , and done this evil in thy sight , &c. Petition and Thanksgiving , Phil. 4.6 . Be careful for nothing , but in every thing by prayer and supplication with thanksgiving , let your request be made known unto God. Q. 5. Doth it afford us any help or direction as to the manner of Prayer also ? A. Yes ▪ it doth ; and that both as to ( 1. ) our sincerity in P●ayer , 〈◊〉 . 10.22 . Let us draw near with a tra● heart in full assurance of faith , having our hearts sprinkled from an evil conscience , all our bodies washed pure water . ( 2. ) As to our humility in Prayer , Psal. 10.17 . Lord thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine ear to hear ▪ ( 3. ) As to our faith in Prayer , Jam. 1.6 . But let him ask in faith , nothing wavering , &c. ( 4. ) As to our fervency in Prayer , Jam. 5.16 . — The effectual fervent prayer of a righteous man availeth much . Q. 6. Are these external rules and directions sufficient in themselves to enable us to pray acceptably ? A. In respect of external direction they are sufficient , and we need no other outward rules , than what the Scriptures furnish , but besides that the internal helps and assistances of the Spirit are necessary to the offering up acceptable Prayer , Rom. 8.26 . Likewise the Spirit also helpeth our infirmities ; for we know not what we should pray for as we ought ; but the Spirit it self maketh intercession for us , &c. Q. 7. But doth the Scripture only furnish us with general rules of direction for Prayer ? A. No , it furnishes us also with an excellent pattern and example of Prayer , composed by Christ for our direction , Matt● . 6.9 . After this manner therefore pray ye : Our Father which art i● heaven , &c. Q. 8. Are Christians tyed by a necessity to use that form of words , or was it only intended for a directory to them ? A. That form of words may be lawfully used ; but it 's plain its intention was to regulate our Petitions by it ; and therefor● they that use it in spells and charms , as the Papists , or tho● that think nothing is Prayer , but that form of words , 〈◊〉 Christs intention in it . Q. 9. How doth it appear it was not Christs intention , strictly 〈◊〉 ●ind us to that very form of words in our Prayers ? A. Divines give us these reasons against it ; ( 1. ) Because thi● Prayer is set down diversly by the Evangelist , Matth ▪ 6. 1●● 12. Thy kingdom come , thy will be done in earth as it is in heaven●● And forgive us our debts , as we forgive our debtors . And Luke 11.3 , 4. Give us day by day our daily bread , and forgive us 〈◊〉 sins ; for we also forgive every one that is indebted to us : and lead 〈◊〉 not into temptation , but deliver us from evil . ( 2. ) Christ and 〈◊〉 Apostles did not alwayes use this form of words afterwards , as appears by his Prayer at Lazarus his grave , John 11. and that for his Apostles , John 17. ( 3. ) Because these words Matth. 6.9 . After this manner , &c. plainly shew its use wa● 〈◊〉 tended for a directory to us . Q. 10 : What 's the first Inference from hence ? A. Hence we learn the fulness and compleatness of the Scri●●tures , not only for the guiding and setling of our Faith in things that are to be believed , but also of our whole practice in every Duty we are to perform . Q. 11. What 's the second Inference hence ? A. Hence we are informed how necessary it is to acquaint our selves with the mind of God , revealed in his Word , that we may guide our selves in Prayer , both for matter and manner thereby , and not utter to God words without knowledge . Q. 12. What 's the last Inference from hence ? A. That those who neglect all Prayer , and those that satisfie themselves with a form of Prayer , which they utter without knowledge or affection , do greatly sin against God. And that it is the duty of all Christians , from a sense of their own sins , wants and mercies to be often with God in prayer , guiding themselves in that spiritual duty , by such inward and outward helps as his word and spirit are able to furnish them with . Of the Preface to the Lords Prayer . Quest. 100. WHat doth the Preface of the Lords Prayer teach us ? A. The Preface of the Lords Prayer [ which is , our Father , which art in Heaven ] teacheth us to draw near to God with all holy reverence , and confidence , as Children to a Father ready to help us , and that we should pray with and for others . Q. 1. What doth the word Father import in this Preface ? A. It imports the Spirit of Adoption to be the principle of all acceptable prayers , Gal. 4.6 . And because ye are sons , God hath given forth the spirit of his son into our hearts : crying ; Abba , Father . Q. 2. What 's the first benefit or he●p we have in Prayer from the Spirit of Adoption ? A. He excites our Spirits to seek God in prayer , Psal. 27.8 . when thou saidest , seek ye my face , my heart said unto thee , thy face , Lord , will I seek . Q. 3. What 's the second Assistance he gives us in prayer ? A. He indites and suggests sutable and acceptable matter to us in prayer . Rom. 8.26 . Likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit it self maketh intercession for us . &c. Q. 4. What 's the third Benefit we have by him in prayer ? A. He fills our Souls with spiritual and Holy affections in prayer , and helps us to act his Graces in our Duties , Rom. 8.26 . Likewise the spirit also helpeth our infirmities : for we know not what we should ask as we ought : but the spirit it self maketh intercession ●or us , with groanings , which cannot be uttered . Q. 5. What else doth this word Father import . A. It imports that Holy confidence which Believers may and ought to draw near to God with all , as Children to a Father , Eph. 3.12 . In whom we have boldness and access , with confidence by the faith of him . Q. 6. Doth it only Signify our relation and Confidence ? A. No , it also signifies the reverential fear of God , which ought at all times to be on our hearts , especially in Prayer ▪ Mal. 1.6 . A son honoureth his father , and a servant his master : If then I be a Father , where is my honour ? and if I be a Master , where is my fear ? Q. 7. What is further imported in this word Father ? A. It imports Gods willingness and readiness to grant the best Mercies to his people , that seek them duly at his hand , Matth. 7.11 . If ye then being evil , know how to give good gifts unto your children how much more shall your father which is in Heaven give good things to them that ask him . Q. 8. Why is he here called our Father ? A. To signify to us that it is not only our duty to pray secretly by and for our selves , but also with and for others , Eph. 6.18 . Praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all Saints . Q. Why is God said here to be in Heaven ? A. It is to note his Soveraign power and dominion over all , as a ground-work of faith in prayer . Q. 9.10 . What else doth it import ? A. The great distance between God and us , which should fill our hearts with an holy awe of him . Eccles. 5.2 . — God is in Heaven , and thou upon Earth ; therefore let thy words be few . Q. 11. What 's the first Inference from hence ? A. It shews us what a sad case all those are in , that have no special interest in God as a Father . Q. 12. What 's the second Inference ? A. It shews us what a glorious Priviledge the Lord Jesus Christ hath purchased for and setled on his people . Heb. 4.15 , 16. For we have not an high Priest , which cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are , yet without sin . Let us therefore come boldly unto the throne of grace , that we may obtain mercy and find gracec to help in time of need . Q. 13. What 's the last Inference from hence ? A. That the seeing Believers have a Father in Heaven , they should never fear wants whilst they live , nor be afraid to die , since Death brings them to Heaven , their Fathers house . Of Sanctifying Gods Name . Quest. 101. WHat do we pray for in the first Petition ? A. In the first Petition [ which is hallowed be thy Name ] we pray that God would enable us and others , to gloryfy him in all that , whereby he maketh himself known , and that he would dispose all things to his own glory . Q. 1. Is there any word full enough perfectly to express what God is ? A. No ; his Name is secret , Iudg. 13.18 . And the Angel of the Lord said unto him , why askest thou thus after my name , seeing it is secret ? A Name which none can tell , Prov. 30.4 . — what is his name , and what is his sons name , if thou canst tell ? A Name above every Name , Phil. 2.9 . Wherefore God also hath highly exalted him , and given him a name which is above every name . But the Name by which he more especially manifests himself , is the name I am . Exod. 3.14 . And God said unto Moses , I am that I am . And he said , thus shalt thou say unto the Children of Israel , I am hath sent me unto you . Q. 2. What doth the Name of God I am signify to us ? A. It signifies to us , first , the reality of his being in opposition to Idols , which are but imaginary and Phantastick things , 1 Cor. 8.4 . — We know that an Idol is nothing in the world , &c. God is not only the most perfect being , but the root of all other beings . Q. 3. What else doth this Name I am import ? A. It imports both the perfection and eternity of Gods being I am implies he hath not that now which he had not formerly ; and that he shall not afterwards have what he hath not now : And that there is neither beginning , End , or succession with God , whose name is I am . Q. 4. But what are we here to understand by the name of God ? A. All those things are here intended , by which he manifests himself to the Creature ; as his Word , Works , and Ordinances , but especially his glorious Attributes , Exod. 34.5 , 6. — The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth . Q. 5. What is it to Hallow or Sanctify his Name ? A. Not to infuse any holiness into him , which he had not before ; so he Sanctifies us ; but to manifest and acknowledge the holiness of God , Isa. 29.23 . But when he seeth his Children , the work of my hands in the midst of him , they shall sanctify my name and sanctify the holy one of Iacob , and shall fear the God of Israel . Q. 6 Why Hallwed or Sanctified rather than Glorified ? Why that word rather than this ? Because his Holiness is the beauty and lustre of his other Attributes . His Greatness appears in his Holiness , Isa. 12.6 . — great is the holy one of Israel in the midst of thee . So doth his Power , Luke 1.49 . For ●e that is mighty hath done to me great things , and holy is his name . And therefore his Holiness is that Attribute , which Angels single out especially to celebrate , Isa. 6.3 . And one cried unto another , and said , holy , holy , holy , is the Lord of Hosts , &c. And so do men also , as it is the cause why they should glorify him , Exod. 15.11 . — Who is like thee , glorious in holiness , &c. Q. 7. What 's the first thing we are to intend in this Petition ? A. The meaning is , that God would so dispose and order all thi●gs in the World , as may best promote and advance the glory of his Name ; on which account we may Pray for the defeat of Gods Enemies , Psal. 83.16 , 17 , 18. Fill their faces with shame : that they may seek thy name , O Lord. Let them be confounded and troubled for ever ; yea , let them be put to shame and perish : That men may know that thou , whose name alone is Jehovah , art the most high over all the Earth . And the deliverance of his Church and people , Psal. 79.9 . Help us , O God of our Salvation , for the glory of thy name : and deliver us , and purge away our sins for thy names sake . Q. 8. What 's the second Thing we are to intend in it ? A. That God would fit us for , and use us in the most serviceable capacity for the glorifying of his Name , Psal. 67.1 , 2 , 3. God be merciful unto us , and bless us , and cause his face to shine upon us . That thy way may be known upon earth , thy saving health among all nations . Let the people praise thee , O God , let all the people praise thee . Q. 9. What 's the third Thing intended in this Petition ? A. That God may not only glorify his own Name , and use us to glorifie it , but that it should be our endeavour and joy to have it glorfied by others all the World over , Psal. 145.4 , 5 , 6. One generation shall praise thy works to another , and shall declare thy mighty acts . I will speak of the glorious honour of thy majesty ; and of thy wondrous works . And men shall speak of the might of thy terrible acts : and I will declare thy greatness . Q. 10. Why must our Hearts be so intently set upon the Sanctification of Gods Name ? A. Because this is the ultimate end of our own , and every other being , Rom. 11.36 . for of him , and through him , and to him ar● all things ; to whom be glory for ever , Amen . And the particular end of God in our Effectual calling , 1 Pet. 2.9 . But ye are a chosen generation , a Royal Priest-hood , an holy nation , a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . Q. 11. What 's the first Inference from hence ? A. That the dishonour of Gods Name must needs be a cutting Affliction to a gracious Soul , Psal. 42.10 . As with a sword in my bones my enemies reproach me ; while they say dayly unto me , where is their God ? Q. 12. What 's the second Inference from hence ? A. That it is a dreadful infatuation and spiritual judgment upon those men , that think they glorifie God in doing those things , which his Soul hateth , Isa. 66.5 . Hear the word of the Lord , ye that tremble at his word : your brethren that hated you , that cast you out for my names sake , said , let the Lord be glorified : but he shall appear to your joy , and they shall be ashamed . And Iohn 16.2 . They shall put you out of the Synagogues : yea , the time cometh , that whosoever killeth you , will think , that he doth God service . Q. 13. What is the third Inference from hence ? A. That it should be indifferent to a Christian what condition God puts him into , so that he may but be useful to Sanctifie and exalt the name of God therein , Phil. 1.20 . — as always so now also Christ shall be magnified in my body , whether it be by life , or by death . Q. 14. What 's the last Inference hence ? A. That it 's an high and dreadful provocation of God to prophane and abuse his worship , whereon his Name is called , and wherein it is to be Sanctified , Levit. 10.1 , 2 , 3. And Nadab and Abihu , the Sons of Araon , took either of them his Censer , and put fire therein , and put incense thereon , and offered strange fire before the Lord , which he commanded them not . And there went out fire from the Lord , and devoured them , and they died before the Lord. Then Moses said unto Aaron , This is it that the Lord spake , saying , I will be sanctified in them that come nigh me , and before all the people will I be glorified . Of Gods Kingdom . Quest. 102 WHat do we pray for in the Second petition ? A. In the second Petition which is , [ Thy Kingdom come ] we pray that Satans Kingdom may be destroyed , and that the Kingdom of Grace may he advanced , our selves and others brought into it , and kept in it , and that the Kingdom of Glory may be hastened . Q. 1. What is the first Thing Signified by the Kingdom of God here ? A. The Gospel is here intended by the Kingdom of God , Matth. 13.47 . — Again , the Kingdom of Heaven is like unto a net , that was cast into the sea , and gathered of every kind . Q. 2. What 's the thing Signified by the coming of this Kingdom of God ? A. It signifies the removal of all impediments , that hinder its propagation in the world , 2 Thess. 3.1 . Finally , brethren , pray for us , that the word of the Lord may have free course , and be glorified , even as it is with you . Q. 3. Who , and what hinders the propagation of it ? A. Antichrist that man of sin hinders it externally , 2 Thess. 2.4 . Who opposeth and exalteth himself above all that is called God , or that is worshipped : so that he as God , sitteth in the temple of God , shewing himself that he is God. The Devil and Mens Lusts internally , 1 Thess. 2.18 . Wherefore we would have come unto you ( even I Paul ) once and again ; but Satan hindered . Luke 19.14 . But his citizens hated him , and sent a messenger after him , saying , We will not have this man to reign over us . Q. 4. What then is the desire of all good men with respect to the coming of the Gospel-Kingdom ? A. That all Nations may be brought to Christ by the preaching of it , and so Christs Kingdom be greatly exalted and enlarged , Isa. 2.2 . And it shall come to pass in the last days , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hills : and all nations shall flow unto it . Q. 5. What 's the second thing here meant by the Kingdom of God ? A. It signifies and intends the work of saving Grace wrought in Mens Souls , Luke 17.21 . — Behold the kingdom of God is within you . Q. 6. Why is this work of Grace called the Kingdom of God ? A. Because wherever saving Grace comes , it subdues the Soul to Christs Sceptre , 2 Cor. 10.5 . Casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ. Q. 7. Wherein consists the Kingdom of Grace ? A. It consists not in external Rites and Observances , but in Righteousness , and Peace , and Joy in the Holy Ghost , Rom. 14.17 . For the kingdom of God is not meat and drink , but righteousness , and peace , and joy in the Holy Ghost . Q. 8. What do we ask of God in this Petition with respect to this Kingdom of Grace ? A. Herein we desire not only our own personal progressive Sanctification , but the Sanctification of others all the World over , Acts 26.29 . And Paul said , I would to God , that not only thou , but also all that hear me this day , were both almost and altogether such as I am , except these bonds . Q. 9. What 's the third thing here meant by the Kingdom of God ? A. By it is here meant the future state of Glory and Blessedness , 1 Cor. 15.50 . Now this I say , brethren , that flesh and blood cannot inherit the kingdom of God , &c. Q. 10. Why is the Heavenly state called the Kingdom of God ? A. This is called the Kingdom of God , because in that state God reigns over his people gloriously , there being no rebellion in them in the least degree , Luke 20.36 . — For they are equal unto the angels , and are the children of God , being the children of the resurrection . And they reign with Christ. Rev. 3.21 . To him that overcometh , will I grant to sit with me in my throne , &c. Q. 11. What do we desire in Prayer for the coming of this Kingdom ? A. We desire not only our preservation in our passage to that state of Glory , 1 Pet. 5.10 . But the God of all grace , who hath called us into his eternal glory by Christ Iesus , after that ye have suffered a while , make you perfect , stablish , strengthen , settle you . But the hastening of it to our selves and others , Rev. 22.20 . — Amen , even so , come , Lord Iesus . Q 12. What 's the first Instruction hence ? A. That the Gospel is an invaluable Mercy , as it is the instrument of bringing us into Christs Gracious and Glorious Kingdom , Asts 26.18 . To open their eyes , and to turn them from darkness to light , and from the power of satan unto God , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith , that is in me . Q. 13. What 's the second Inference from hence ? A. That many men really hate and oppose the very thing they pray for . Q. 14. What 's the last Instruction hence ? A. That how firmly soever Satans and Antichrists Kingdom seem to be founded in the World , they must and shall fall before the dayly Prayers of the Saints . Concerning the doing of Gods Will. Quest. 103. WHat do we pray for in the third Petition ? A. In the third Petition , which is [ Thy Will be done in Earth , as it is in Heaven ] we pray , that God by his Grace would make us able and willing to know , obey , and submit to his Will in all things , as the Angels do in Heaven . Q. 1. What Will of God is here intended ? A. Not the Will of his Decree , for that is in himself alone , 1 Cor. 2.11 . The things of God knoweth no man but the spirit of God. Q. 2. What Will then is here meant ? A. The Will of his Providence may be here meant , Psal. 125.6 . Whatsoever the Lord pleased , that did he in heaven , and in earth , in the seas , and all deep places . And Psal. 119.89 . For ever , O Lord , thy word is setled in heaven . Ver. 91. They continue this day according to t●●ne ordinances : for all are thy servants . Q 3. How are we to understand the doing of this Will of Providence in Heaven ? A. ( 1. ) As 't is done by the Sun , Moon , and Stars , Psal. 119.89 . Thy word is setled in heaven . Vers 91. They continue this day according to thine ordinances . Psal. 19.6 . His going forth is from the end of the heaven , and his circuit unto the ends of it ; and there is nothing hid from the heat thereof . ( 2. ) As 't is done by Angels , Psal. 104.4 . Who maketh the angels spirits : his ministers a flaming fire . Heb. 1. ult . Are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? Q. 4. How do these perform the Will of Gods Providence ? A. ( 1. ) The Heavenly bodies do it evenly , constantly and unweariedly , Psal. 104.19 . He appointeth the moon for seasons , the sun knoweth his going down . ( 2. ) The Angels do speedily , voluntarily , chearfully , and so knowingly , Psal. 103.21 . Ye ministers of his that do his pleasure . Q. 5. Must we be agents in this Providential Will ? A. Yes , we must , Acts 13.36 . For David after he had served his generation by the will of God , fell on sleep . Q. 6. How must we do it ? A. By imploying our abilities , faculties and interests , in the Duties of our particular Callings , and by moving constantly , prudently and vigorously in our own sphere , and so imitate those in Heaven . Q. 7. Why do we pray that Gods Will of Providence may be done by us ? A. Because we are his Creatures , and the most noble instruments of the inferiour World ; and therefore we should be willing to be acted by him , and active for him ; and because this Will of Providence is alwayes just , good and true , and for his own Glory , Psal. 145.17 . The Lord is righteous in all his wayes , and holy in all his works . Psal. 119.89 . For ever , O Lord , thy word is setled in heaven . Ver. 91. They continue this day according to thine ordinances ; for all are thy servants . Q. 8. What other Will of God is here meant ? A. The Will of his Precepts ; and this is chiefly intended . Q. 9. And how is this Will of God done in Heaven ? A. By the Angels 't is done universally , chearfully , constantly , humbly , thankfully , loyally , readily , Psal. 103.20 . Bless the Lord ye his angels that excel in strength , that do his commandments , hearkening unto the voice of his word . And so 't is done by the Saints in Heaven , Rev. 7.15 . Therefore are they before the throne of God , and serve him day and night in his temple . And 22.3 . And his servants shall serve him . Q. 10. Do we pray then that we may thus do the Will of God ? A. Yes ; for though we cannot perfectly without sin do it , yet that is our Duty , Matth. 5. ult . Be ye therefore perfect , even as your father which is in heaven is perfect . And in all other particulars we may , and we must imitate them herein , Psal. 119.6 . Then shall I not be ashamed , when I have respect unto all thy commandments . Ver. 14. I have rejoyced in the way of thy testimonies , as much as in all riches . Ver. 60. I made has●e , and delayed not to keep thy commandments . Ver. 112. &c. I have inclined my heart to perform thy statutes , alway even unto the end . Q. 11. How must we know Gods Will ? A. Not notionally and rationally only , but spiritually also , 1 Cor. 2.14 . They are spiritually discerned . Q. 12. Why is knowing Gods will placed here before doing it , & c. ? A. Because the Understanding is the leading Faculty , without which 't is impossible there should be any Obedience , Prov. 19.2 . Also that the soul be without knowledge it is not good . Jer. 5.4 . Therefore I said , surely these are poor , they are foolish : for they know not the way of the Lord , nor the judgment of their God. Q. 13. Why pray we to God for this knowledge , can we not know it of our selves ? A. No , 't is the special gift and grace of God , Gal. 1.15 ▪ 16. But when it pleased God , who separated me from my mothers womb , and called me by his grace , to reveal his son in me , that I might preach him among the heathen , immediate●y I conferred not with flesh and blood . Eph. 1.17 , 19. That the God of our Lord Iesus Christ , the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him . — And what is the exceeding greatness of his power to us ward , who believe according to the working of his mighty power . Eph. 5.8 . For ye were sometimes darkness , but now are ye light in the Lord. Q. 14. Why do we pray that we may obey , can we not do it of our own free will when we know it ? A. No ; for our Wills are stubborn and rebellious against Gods Commands , as well as our Minds ignorant of them , Rom. 8.7 . Because the carnal mind is enmity against God : for it is not subject to the law of God , neither indeed can be . Ezek. 36.25 , 26. Then will I sprinkle clean water upon you , and ye shall be clean : from all your filthiness , and from all your idols will I cleanse you . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . Phil. 2.13 . For it is God which worketh in you , both to will and to do of his good pleasure . Q. 15. What is meant by submitting to Gods Will ? A. ( 1. ) Either a voluntary subjection of Soul , and a preparedness actually to do his Will. Or ( 2. ) a voluntary and silent submission to his Will of Providence in affliction ; but in this particular we cannot imitate those in Heaven , because no cross ever befals them . Q. 16. Why is Will added in all things ? A. Because partial Obedience , is no Obedience ; he that does not obey God in every thing obeys him in nothing . Iam. 2.10 . For whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . Q. 17. Why do we pray that God by his Grace would work this Will in us and by us ? A. Because 't is Free-grace that determines it , 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in Christ Iesus , before the world began . And efficacious Grace that works it in us , and enables us to do it , Eph. 5.8 . For ye were sometimes darkness , but now are ye light in the Lord. Ver. 10. Proving what is acceptable unto the Lord. Q. 18. What is the first Inference from hence ? A. That 't is Mans glory and felicity to be conformed to the Will of God , Prov. 12.26 . The righteous is more excellent than his neighbour . Psal. 19.10 , 11. More to be desired are they than gold , yea then much fine gold ; sweeter also then honey , and the honey-comb . Moreover by them is thy servant warned ; and in keeping of them there is great reward . Q. 19. What is the second Inference ? A. That we must mortifie in our selves every lust that contradicts Gods Will , and renounce without our selves , every thing that comes in competition therewith , 1 Cor. 9. ult . But I keep under my body , and bring it into subjection : least that by any means when I have preached to others , I my self should be a cast away . Gal. 6.14 . But God forbid that I should glory , save in the cross of our Lord Iesus Christ , by whom the world is crucified unto me , and I unto the world . Q. 20. What is the third Inference ? A. That it is in vain , yea a provocation to pray , if we be not obedient to Gods , Will , Prov. 2.8 , 9. He keepeth the paths of judgment , and preserveth the way of his saints . Then shalt thou understand righteousness , and judgment , and equity ; yea every good path . Q. 21. What is the fourth Inference ? A. That the Law still hath the authority of a Rule to Believers ; because it reveals Gods Will , which they must do . Concerning our Dayly Bread. Quest. 14. WHat do we pray for in the fourth Petition ? A. In the fourth Petition , which is [ Give us this day our daily Bread ] we pray , that of Gods free gift we may receive a competent portion of the good things of this life ; and enioy his Blessing with them . Q. 1. Why is this Petition placed after the three former ? A. Because those concern immediately and generally Gods Glory , in the advancement of his Name , Kingdom and Will , which ought to be preferred to all our personal concerns , Psal. 69.9 . For the zeal of thine house hath eaten me up . Acts 21.13 . For I am ready not to be bound only , but also to dye at Ierusalem for the name of the Lord Iesus . Q. 2. Why is it put before the two following Petitions ? A. Not for its worth , but for its order ; for we can have no Spiritual Blessings unless we have a Natural Being in this Life . Q. 3. What kind of Bread is here meant ? A. Not Spiritual Bread , or our Lord Christ , ( as some ) but Corporal and Temporal . Q. 4. What is included in this word Bread ? A. Not that only which we call strictly B●●ad , but all the good things of this present Life . Q. 5. Do we hereby beg pure necessities only ? A. No , we pray for conveniencies for our comfort ; as well as necessaries for our life . Q. 6. Do we herein pray only for personal good things for our being ? A. No , we pray for civil good things for our condition , that according to our degree in the World in which God hath placed us , we may have a convenient allowance : Q. 7. Do we pray here for our selves only ? A. No , but also for our Charge , Children and Family ; that under and with us they may have the good things of this Life . Q. 8. Why do we pray to God for these good things , can we not get them our selves , or our fellow creatures give them to us ? A. Not without God : Whatever we have of these things they are from God ; who ever be the second cause or instrument ; if our selves , God gives us ability and success to get them ; if others , God inclined their hearts , and opened their hands to bestow them , Deut. 8.17 , 18. And thou say in thine heart , my power and the might of my hand hath gotten me this wealth . But thou shalt remember the Lord thy God ; for it is he that giveth thee power to get wealth . Q. 9. Why do we pray to God to give us Bread ? A. Because the least crumb of Bread is a free gift , and never can be merited by all we can do or suffer ; Luke 17.10 . So likewise ye , when ye shall have done all these things which are commanded you , say , we are unprofitable servants . Q. 10. Why are all these good things couched under the expression Bread ? A. ( 1. ) Because Bread is one of the most necessary and useful things to preserve Life . ( 2. ) Because we must not ask delicacies and dainties of God. Q. 11. What is meant by day in the Petition ? A. Either ( 1. ) a Natural day of twenty four hours : Or ( 2. ) the day of our whole life . Q. 12. Why do we pray for Dayly bread ? A. Because God must give us the mercies and good things of every day , or else we cannot have them . Q. 13. Why should we not pray for weekly , or monthly , or yearly Bread , as well as dayly ? A. ( 1. ) Because 't is fit we should be still sensible of our dependance upon God. ( 2 ; ) Because we do frequently pray to God , and so exert our Graces , and maintain communion with him , and dayly render thanks for dayly favour , Psalm 55.17 . Evening and morning , and at noon will I pray , and cry aloud ; and he shall hear my voice . Q. 14. What need we to pray for Dayly bread when we may have stores laid up for years ? A. They that have the good things of this Life need to pray this Petition , as well as they that have them not . Not that they may have Bread ; but that it may be Bread to them ; for except God give his Blessing upon it , Bread would be ashes and not sustaneous ; neither could all the comforts of this Life do us any good , Isa. 3.1 . For behold , the Lord , the Lord of hosts doth take away from Ierusalem , and from Iuda , the whole stay of bread , and the whole stay of water . Mal. 2.1 , 2. And now O ye priests , this commandment is for you . If you will not hear , and if ye will not lay it to heart , to give glory unto my name , saith the Lord of hosts , I will even send a curse upon you , and will curse your blessings ; yea I have cursed them already , because you do not lay it to heart . Q. 15. Why do we pray only for dayly Bread , or a competency , may we not pray for abundance and riches ? A. No , because Riches are a great snare and temptation , Matth. 19.23 , 24. Then said Iesus unto his disciples , Verily , I say unto you , that a rich man shall hardly enter into the kingdom of heaven . And again I say unto you , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of God. Prov. 30.8 , 9. Remove far from me vanity and lyes , give me neither poverty nor riches , feed me with food convenient for me ; lest I be full and deny thee , and say , who is the Lord ? Or lest I be poor and steal , and take the name of my God in vain . Q. 16. What shall we then do with Riches , if Providence cast them upon us , shall we cast them away ? A. No , for some of the best of Men , and greatest of Gods favorites , have lived and dyed rich . But ( 1. ) We must wean our hearts from them . Psal. 62.10 . Trust not in oppression , and become not vaine in robbery : if riches increase set not your heart upon them . ( 2. ) Be thankful for them , and ( 3. ) Fruitful with them in acts of Piety and Charity . 1 Tim. 6.17 , 19. Charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches , but in the living God , who giveth us richly all things to enjoy . Laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life . Q. 17. Wherefore is the Bread called our Bread ? A. Not because we are absolute Lords and Possessors of it , for so 't is Gods only . Psal. 24.1 , 2. The earth is the Lords , and the fulness thereof ; the world and they that dwell therein . For he hath founded it upon the Seas , and estabilished it upod the floods . Psal. 50.10 , 12. for every beast of the forrest is mine , and the cattle upon a thousand hills . If I were hungry , I would not tell thee , for the world is mine and the fulness thereof . But ( 1. ) Because we must have a Covenant right to it . and ( 2. ) A civil right ; we must come lawfully and honestly by , and so keep the good things of this life . 2 Thes. 3.10 . For even when we were with you , this we commanded you , that if any would not work , neither should ●e eat . Q. 18. Having prayed for our daily Bread ; need we to labour and endeavour to get it ? A. Yes ; we must labour in good and honest callings , Gods blessing and Mans industry must concur towards the present maintenance of life , Psal. 128.1 , 2. Blessed is every one that feareth the Lord : that walketh in his ways , for thou shalt eat the labour of thine hands : happy shalt thou be , and it shall be well with thee . Prov. 10.4 , 22. He becometh poor that dealeth with aslack hand : but the hand of the diligent maketh rich . The blessing of the Lord maketh rich , and he addeth no sorrow with it . Q. 19. What is the first Inference from it ? A. That we must not seek great matters for our selves , neither make them the matter of prayer to God ; nor the end and design of our labours and callings among Men. Q. 20. What is a second Inference from hence ? A. That having Food and Rayment , we must be therewith content , and therefore thankful . 1 Tim. 6.8 . And having food and rayment let us be therewith content . 1 Thes. 5.18 . In every thing give thanks . Q. 21. What is the third Inference ? A. That we ascribe not our success in the World to our own skill and industry , for the wisest , and most industrious do sometimes labour in the fire , and put their gain in a bag of holes ; but to Gods free donation to us , and to his Blessing upon our endeavours , Gen. 33.5 , 11. And he lift up his eyes , and saw the the women and the children ; and said , who are those with thee ? And he said , the children which God hath graciously given thy Servant . — Take , I pray thee my blessing that is brought to thee , because God hath dealt graciously with me , and because I have enough . Deut 28.3 . Blessed shalt thou be in the city , and blessed shalt thou be in the field . ver . 6. Blessed shalt thou when thou comest in , and blessed shalt thou be when thou goest out . Concerning forgiveness of Sins . Quest. 105. WHat doth we pray for in the fifth Petition ? A. In the fifth Petition , which is [ and forgive us our debts , as we forgive our debtors ] we pray that God for Christs sake would freely pardon all our Sins : which we are the rather encouraged to ask , because by this grace we are enabled from the heart to forgive others . Q. 1. Why doth this Petition immediately follow the former ? A. To teach that all temporal and corporal good things ; without special and Spiritual ones are little worth , Psal. 4.6 . There be many that say , who will shew us any good ? Lord lift thou up the light of thy countenance upon us . Psal. 17.14 , 15. From men which are thy hand O Lord , from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure : they are full of children , and leave the rest of their substance to their babes . As for me , I will behold thy face in righteousness ; I shall be satisfied , when I awake with thy likeness . Q. 2. Why is it annexed to the former with the Copulative , and ? A. To teach that to be one minute in the confluence of all earthly good things without the pardon of Sin , is a very dangerous and dreadful condition . Luke 12.16 , 20. And he spake a parable unto them , saying , the ground of a certain rich man brought forth plentifully , but God said unto him , thou fool , this night shall thy soul be required of thee : then whose shall those things be which thou hast provided ? Q. 3. Why is forgiveness of Sins placed in the front of spiritual Blessings ? A. Because till sin be pardoned we are under wrath , and can have no special saving Grace applyed to us ; till we are accepted ; till we are in Christ we have no Covenant right to the blessings of Christ Matt. 11.28 . come unto me all ye that labour , and are heavy laden , and I will give you rest , ver . 30. for my yoke is easie , and my burden is light . John 15.4 , 5. abide in me and I in you , as the branch cannot bear fruit of it self , except it abide in the Vine : no more can ye except ye abide in me . I am the Vine ye are the branches : He that abideth in me , and I in him , the same bringeth forth much fruit : for without me ye can do nothing — ver . 7. if ye abide in me and my words abide in you , ye shall ask what ye will , and it shall be done unto you . John 3. ult . He that believeth on the Son hath everlasting life : and he that believeth not the Son , shall not see life ; but the wrath of God abideth on him . Q. 4. Why do we pray for forgiveness , cannot we make amends for our sins , and be freed from their guilt without pardon ? A. No , all that we can ever do or suffer , can never expiate the guilt of the least sin , Psal. 49.7 , 8. None of them can by any means redeem his brother , nor give to God a ransom for him : ( For the redemption of their soul is precious , and it ceaseth for ever . ) 1 Sam. 2.25 . If one man sin against another , the judge shall judge him : but if a man sin against the Lord , who shall entreat for him . Q 5. Does God then freely , and out of meer Grace forgive us ? A. Yes , without any respect had to any thing we can do , or be , Isa. 43.25 . I , even I am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . Rom. 9.15 . I will have mercy on whom I will have mercy , and I will have compassion on whom I will have compassion . Ver. 18. Therefore hath he mercy , on whom he will have mercy , and whom he will be hardneth . Q. 6. How doth God forgive sins ? A. ( 1. ) Universally all sins , Exod. 34.6 , 7. And the Lord passed by before him , and proclaimed , the Lord , the Lord God , merciful and gracious , long suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin . Jer. 33.8 . And I will cleanse them from all their iniquity , whereby they have sinned against me , and I will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me . Hos. 14.2 . Take away all iniquity and receive us graciously . ( 2. ) Compleatly and perfectly , Isa. 43.25 . I , even I am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . Psal. 103.12 . As far as the east is from the west : so fa● hath he removed our transgressions from us . Mic. 7.19 . He will subdue our iniquities , and thou wilt cast all our sins into the depths of the sea . Isa. 38.17 . For thou hast cast all my sins behind thy back . ( 3. ) Everlastingly , Ier. 31.34 . For I will forgive their iniquity , and I will remember their sin no more . Heb. 8.12 . and their sins and their iniquities will I remember no more . Q. 7. But doth not God punish them afterward whom he ha● justified and forgiven ? A. No , not with a proper and vindictive punishment ; but he brings evil upon them for their sins , as a Father chastises his Child ; and other sorts of afflictions for their spiritual good : He may be angry as a Father , with those he has pardoned , but never hate them as a condemning Judge , Psal. 89.28 . My mercy will I keep for him for evermore , and my covenant shall stand fast with him . Ver. 34. My covenant will I not break , nor alter the thing that is gone out of my lips . Q. 8. How can God be said freely to pardon all our sins ; when we pray it may be done for Christs sake , does not that imply that Christ has satisfied God for our sins , and deserved our remission ? A. Yes , it does so ; for the Lord Christ by his Life and Death did satisfie Divine Justice , and did merit our forgiveness ; but if he did so , we did not so ; our sins cost him dear , but their pardon cost us nothing ; our pardon is perfectly free to us ; though due to Christ , for God gave Christ freely for us ; God accepts of his merits , and applyes them to us freely , Rom. 3.24 . Being justified freely by his grace , through the redemption that is in Iesus Christ. Q. 9. But is there nothing required from us as the condition of pardon , and if so , how can it be absolutely free ? A. There are required Repentance from Sin , and Faith in the Lord Christ , Luke . 13.3 . But except ye repent , ye shall all likewise perish . Joh. 3. ult . And he that believeth not the son , shall not see life ; but the wrath of God abideth on him . This is required from us towards our pardon ; but yet 't is free , ( 1. ) Because God freely ordains thus to pardon . ( 2. ) Because both these are the free gifts of God , Acts 11.18 . Then hath God also to the Gentiles granted repentance unto life . Eph. 2.8 . For by grace are ye saved , through faith ; and that not of your selves ; it is the gift of God. Q. 10. When then are our sins forgiven ? A. Just upon our closure with Christ by Faith , in that very moment , Rom. 5.1 . Therefore being justified by faith , we have peace with God , through our Lord Iesus Christ , Rom. 8.1 . There is therefore now no condemnation to them which are in Christ Jesus . Q. 11. Why do we pray in the answer for the forgiveness of all our sins ? A. Because if the least guilt should remain upon us , 't would exclude from Gods favour , and lodge us in everlasting burnings , Rom. 6. ult . For the wages of sin is death . Q. 12. What are the priviledges and blessings that accompany pardon ? A. Justification is accompanied with Adoption , John 1.12 . But as many as received him , to them gave he power to become the sons of God , even to them that believe on his name . With the Spirit and Principle of all Grace and Holiness , 1 Cor. 6.11 . And such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Iesus , and by the spirit of our God. With an infallible title to Eternal Glory , Iohn . 3.16 . That whosoever believeth in him , should not perish , but have everlasting life . Rom. 8.30 . Whom he justified , them he also glorified . Q. 13. How may we know that we are pardoned and justified ? A. Ordinarily by our Sanctification , by our loathing of Sin , our contempt of the World , our valuing of Christ , our love and thankfulness to God , &c. 1 Cor. 6.11 . But ye are sanctified . Rom. 7.24 . O wretched man that I am , who shall deliver me from the body of this death ? Gal. 6.14 . By whom the world is crucified unto me , and I unto the world . 1 Pet. 2.7 . Vnto you therefore which believe he is precious . Luke 7.47 . Her sins which are many are forgiven ; for she loved much . Q. 14. What is meant by [ Our ] is it only such sins as we have personally and actually committed ? A. No ; but also Adams sin , which is ours by imputation , Rom. 5.19 . By one mans disobedience many were made sinners . And original sin which is ours by inhesion , Psal. 51.5 . Behold I was shapen in iniquity , and in sin did my mother conceive me . And other mens sins which we have made ours , by exciting them to them , not hindering of them , silence at them , and other ways , 2 Sam. 12.9 . Thou hast killed Vriah the Hittite with the sword , and hast taken his wife to be thy wife , and hast slain him with the sword of the children of Ammon . 1 Tim. 5.22 . Neither be partaker of other mens sins . Q. 15. Wherefore are sins called debts ? A. Because they are a non-payment of Gods dues , a non-performance of our duty , which makes us lyable to the arrest of Death , and to the prison of Hell. Q. 16. Why do we plead our own forgiveness of others ? A. Not as any merit of our own pardon , but either as an incouragement to our selves to beg pardon ; seeing such evil , envious and malignant persons are enabled to forgive others ; much more may we hope the good and gracious God will forgive us : Or as a condition , without which we can have no pardon , and with which we shall , Mat. 6.14 . For if ye forgive men their trespasses , your heavenly Father will also forgive you . Q. 17. How do others trespass against us ? A. When they injure us either in our Persons , or Names , or Families , or Estates , or Souls , &c. 1 Sam. 2.25 . If one man sin against another , the judge shall judge him ; but if a man sin against the Lord , who shall intreat for him . Q. 18. Can we forgive our Neighbours freely , fully and perfectly , as God doth forgive us ? A. We cannot . Q. 19. What then is the meaning of Gods forgiving us as we forgive others ? A. Not as to the quantity and perfection of forgiveness , bu● as to the sincerity and quality thereof , Mat. 18. ult . So likewis● shall my heavenly father do also unto you , if ye from yoar hearts forgive not every one his brother their trespasses . Q. 20. Are we always bound to manifest outwardly our love and forgiveness to all our enemies ; and to behave our selves towards them as friends ? A. No , if we have experienced them to be treacherous and false , and see no change , we are not bound to trust them , if they be and remain wicked and profane , we must not associate with them , Psal. 26.5 . I have hated the congregation of evil doers : and will not sit with the wicked . Ver. 4. I have not sate with vain persons , neither will I go in with dissemblers . Q. 21. What then must we do to such ? A. We must heartily forgive them all their injuries ; we must love them with the love of benevolence , pray for them , and be ready aud willing to do them all good both of Body and Soul , Mat. 5.44 , 45. But I say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which dispitefully use you , and persecute you . That you may be the children of your father which is in heaven ; for he maketh his sun to rise on the evil , and on the good , and sendeth rain on the just , and on the unjust . Q. 22. If we forgive others shall we be forgiven our selves ? A. We shall , if out of obedience to God , and love to Christ we do it . Q. 23. What is the first Inference from hence ? A. That except our sins be forgiven , we are lost and undone creatures , and therefore we must never be contented till we are pardoned . Q. 24. What is a second Inference ? A. That God is a God of love , goodness and pardon ; seeing he will not pardon us , if we do not pardon others ; but will if we do so . Q. 25. What is a third Inference ? A. That if we live in hatred when we pray the Lords Prayer , we pray for our own damnation , Mat. 18.22 . Iesus saith unto him , I say not unto thee , until seven times , but until seventy times seven . Ver. 35. So likewise shall my heavenly father do also unto you , if ye from your hearts forgive not every one his brother their trespasses . Of Gods leading us into Temptation . Quest. 106. WHat do we pray for in the sixth Petition ? A. In the sixth Petition , which is [ And lead us not into Temptation , but deliver us from evil ] we pray that God would either keep us from being tempted to Sin ; or support and deliver us when we are tempted . Q. 1. Why is this Petition joyned to the former with the copulative And ? A. Because 't will be but little advantage to have former sins pardoned ; and to be left to the power and practice , to the love and trade of sin for for the future , Ezek. 18.26 . When a righteous man turneth away from his righteousness , and committeth iniquity , and dyeth in them ; for his iniquity that he hath done , shall he dye . Q. 2. What is meant by Temptation ? A. In general , a tryal or probation of what is in us , or of what we will do . Q. 3. What is meant by Temptation here ? A. Temptation to sin and wickedness . Q. 4. How may we be said to be tempted to sin ? A. ( 1. ) Effectually by our selves , and our own hearts , Iam. 1.14 , 15. But every man is tempted , when he is drawn away of his own lust , and enticed . Then when lust hath conceived , it bringeth sorth sin ; and sin when it is finished , bringeth forth death . ( 2. ) Formally , with an intention to draw into sin , and so we are tempted of the Devil , 1 Chron. 21.1 . And satan stood up against Israel , and provoked David to number Israel . Mat. 4.1 , 3. Then was Iesus led up of the spirit into the wilderness , to be tempted of the devil . And when the tempter came to him , he said , if thou be the son of God , command that these stones be made bread . ( 3. ) Innocently and blamelesly , and so God is said to tempt , 2 Sam. 24.1 . And again the anger of the Lord was kinaled against Israel , and he moved David against them , to say , go number Israel and Iudah . Q. 5. How many wayes may God be ●aid to tempt to evil ? A. ( 1. ) By withdrawing his Grace either common or special , 2 Chron. 32.31 . Howbeit ▪ in the business of the embassadors of the princes of Babylon , who sent unto him to enquire of the wonder that was done in the land , God left him to try him , that he might know all that was in his heart . ( 2. ) By permitting Satan and wicked men to tempt , 2 Sam. 24.1 . He moved David against them , to say , go number Israel and Iudah . With 1 Chron. 21.1 . Satan stood up against Israel , and provoked David . Mat. 4.1 . Then was Iesus led up of the spirit into the wilderness , to be tempted of the devil . ( 3. ) By presenting oecasions in his Providence , which he knows will be abused to sin , as in the fall of Adam , the hardening of Pharaoh , &c. Q. 6. What do we beg in this Petition ? A. We beg that we may not any of these , or any other ways , whereby the holy God may be said to lead into temptation , be led thereinto , Psal. 141.4 . Incline not my heart to any evil thing , to practice wicked works with men that work iniquity ; and let me not eat of their dainties . Psal. 19.13 . Keep back thy servant also from presumptuous sins , let them not have dominion over me : then shall I be upright , and I shall be innocent from the great transgression . Q. 7. What is meant by evil ? A. Some understand it of the Devil , but the best meaning is Sin , which is the evil of evils ; and makes the Devil evil , and is the worst of evils the Devil can bring upon us , and is usually so understood in Scripture , Psal. 97.10 . Ye that love the Lord hate evil . Isa. 1.16 . Cease to do evil . Amos 5.15 . Hate the evil , and love the good . Rom. 12.9 . Abhor that which is evil . Q. 8. What by deliverance from evil is meant ? A. That if God sees meet to permit us to be tempted by Satan and the wicked without , or by our own hearts within to sin ; or occasionally by his Providence , that he will not leave us , but undertake for us , that we may not be led into sin thereby , but by his Grace be made more than conquerors , Psal. 51.10 . Create in me a clean heart , O God , and renew a right spirit within me . Psal. 119.133 . Order my step● in thy word ; and let not any iniquity hav● dominion over me . According to his promise , 1 Cor. 10.13 . But God is faithful , who will not suffer you to be tempted above that ye are able . 2 Cor. 12.9 . And he said unto me , my grace is sufficient for thee ; for my strength is made perfect in weakness . Q. 9. What is the first Inference ? A. That sin is the worst of evils . Q. 10. What 's the second Inference ? A. That without Gods Grace we can never withstand , but shall be overcome by every temptation , 2 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our selves ; but our sufficiency is of God. Joh. 15.5 . For without me ye can do nothing . Q. 11. What is the third Inference ? A. That we must do all we can to keep our selves from Temptation , and to engage the Grace of God with us in Temptation by Prayer , by pleasing the Spirit of God , by looking to Jesus , &c. Of the Conclusion . Quest. 107. WHat doth the Conclusion of the Lords A. The Conclusion of the Lords Prayer , which is , [ For thine is the Kingdom , and the Power and the Glory , for ever , Amen . ] teacheth us to take our encouragement in Prayer from God only , and in our Prayers to praise him , ascribing Kingdom , Power and Glory to him , and in testimony of our desire , and assurance to be heard we say , Amen . Q. 1. Why is the Conclusion joyned to the particle For ? A. To teach us that therein are included arguments or reasons to press God withal , and to prevail with him for audience . Q. 2. But is it lawful to argue with God , and to urge him with Reasons in Prayer ? A. 'T is not only lawful , but expedient , yea highly commendable ; as is seen in the Sains Prayers . In Moses 's , Numb . 14.13 . And Moses said unto the Lord , then the Egyptians shall hear it ( for thou broughtest up this people in thy might from among them . ) Ver. 19. Pardon I beseech thee , the iniquity of this people , according unto the greatness of thy mercy , and as thou hast forgiven this people , from Egypt , even until now . In Ioshua 's , chap. 7.7 . And Ioshua said , Alas , O Lord God , wherefore hast thou at all brought this people over Iordan to deliver us into the hand of the Amorites , to destroy us ? would to God we had been content , and dwelt on the other side Iordan . Ver. 9. For the Canaanites , and all the inhabitants of the land shall hear of it , and shall environ us round , and cut off our name from the earth : and what wilt thou do unto thy great name ? In Asa 's , 2 Chron. 14.11 . And Asa c●yed unto the Lord his God , and said , Lord , it is nothing with thee to help , whether with many , or with them that have no power : Help us ▪ O Lord our God , for we rest on thee , and in thy name we go against this great multitude : O Lord thou art our God , let not man prevail against thee . In Iehosaphat 's , 2 Chron. 20.6 . And said , O Lord God of our fathers , art not thou God in heaven ? and rulest not thou over all the kingdoms of the heathen ? and in thine hand is there not power and might , so that none is able to withstand thee . And Hezekiahs , 2 Kin. 19.15 . And Hezekiah prayed before the Lord , and said , O Lord God of Israel which dwellest between the cherubims , thou art the God , even thou alone , of all the kingdoms of the earth , thou hast made heaven and earth . Ver. 19. Now therefore , O Lord our God , &c. Q. 3. But to what purpose can we think to prevail with God by our Arguments and Importunity ? A. They are not used as though we would put God in remembrance of any thing ; or would prevail with God to do that for us which he is unwilling to give . Q. 4. Why then ? A. For our own profit , for the enlarging of our own hearts , for the exciting of our fervency , for the exerting of Faith , Hope , Zeal , Charity , &c. in Prayer , and so to prepare our selves for the Mercy , that we may the more gratefully receive it , and the more fruitfully imploy it . Q. 5. How many Arguments are in this Conclusion ? A. Three . Q. 6. From whence are they taken ? A. From Gods Kingdom , from his Law , and from his Glory . Q. 7. What Kingdom is here meant ? A. Gods universal , essential and absolute Kingdom , wherein may be and is involved his special Kingdom over the Church . Q. 8. What are the Arguments from hence ? A. Because all that we can pray for in this Prayer , is for the advancement and perfecting of this his Kingdom , by the destruction of all persons and things that oppose it , and the completion of his dominion over all his Subjects ; therefore he would grant all these requests . Q. 9. What is another ? ( 2. ) Because he being such an absolute Lord and Soveraign , has an undeniable Right , and unquestionable Authority to give and grant all we ask , and to effect and bring to pass all we beg ; for all persons and things are his own , and at his disposal , Mat. 20.15 . Is it not lawful for me to do what I will with my own . Q. 10. What is meant by Power ? A. Gods essential , infinite , irresistible power , whereby he can do what he pleases , Ps. 135.6 . Whatsoever the Lord pleased , &c. Q. 11. What is the Argument from hence ? A. That we ask nothing from God , but what he can do with infinite ease , in despite of all the opposition that Hell , Earth , and Heart can make to the contrary , Phil. 3. ult . According to the working , &c. Eph. 3.20 . Now unto him that is able , &c. Q 12. What is meant by Glory ? A. Not his essential Glory , which no Man or Angel can ever apprehend . Q. 13. What Glory then ? A His declared and acknowledged Glory ; even the accomplishment of all his Decrees by his Providence ; and then the love , the adoration and the praises , the self-dedications of Angels and Saints returned to him for the same . Q. 14. What is the Argument or Motive from hence ? A. That seeing the substance of every request , does directly tend to , and will perfectly end in this Glory of God , when they are fully answered ; therefore he would gradually answer them while we are here , and perfectly at last , to the advancement of his Glory now , and the completion of it then , 1 Chron. 29.11 . Thine O Lord is the greatness , and the power , and the glory , &c. Jos. 7.9 . And what wilt thou do unto thy great name . Isa. 42.8 . I am the Lord , that is my name , &c. Isa. 48.11 . For my own sake , even for my own sake will I do it , &c. Q. 15. Why is Amen added ? A. Because 't is the usual Conclusion of Prayers and Praises , Psal. 41.13 . Blessed be the Lord God of Israel , &c. Psal. 72.19 . And blessed be his glorious name for ever , &c. 2 Cor 13. ult . The grace of the Lord Iesus , and the love of God , &c. Rom. 16.20 . The grace of our Lord Iesus Christ be with you , Amen . Q. 16. But what doth this word here signifie ? A. It signifies ( 1. ) the reality and ardency of our desire to be granted in what we pray for , Rev. 22.20 . He which testifieth these things , saith , surely I come quickly . Amen . Even so come Lord Jesus . Q. 17. And what besides ? A. Our trust and firm confidence that we shall be heard and answered in all these our requests , Rev. 1.7 . Even so , Amen . Rev. 7.12 . Saying Amen : Blessing and glory , and wisdom , &c. Q. 18. What are the Inferences from hence ? A. That we ought to use in Prayer all such Arguments as may most and best affect our Hearts towards God , excite our Graces , and succeed with God. Q. 19. What 's another ? A. That all we pray for must be in a subserviency to Gods Kingdom , and with a desire of his Glory . Q. 20. What is the n●xt ? A. That we must act according to our Prayers ; do all we can for the advancement of Gods Kingdom , and the exaltation of his Glory , as subjects and votaries thereto , Ps. 116.16 . 1 Cor. 10.31 . Q. 21. What may more be gathered hence ? A. That we ought to begin , so to continue , and conclude our Prayers in lowest Adorations of God , and acknowledgments of his Glory and Attributes . Q. 22. What more doth this Conclusion teach ? A. That in Prayer we must be fervent in our desires , and longing for what we pray , Jam. 5.16 . Q. 23 Is there any thing besides ? A. That praying for things agreeable to Gods Will , we ought to be confident that we shall succeed in our requests ; praying for 〈…〉 , and after the manner of this Prayer , Jam. 1. ●● 
A38090	----	Antapologia, or, A full answer to the Apologeticall narration of Mr. Goodwin, Mr. Nye, Mr. Sympson, Mr. Burroughs, Mr. Bridge, members of the Assembly of Divines wherein is handled many of the controversies of these times, viz. ... : humbly also submitted to the honourable Houses of Parliament / by Thomas Edwards ... Edwards, Thomas, 1599-1647. 1644 Approx. 792 KB of XML-encoded text transcribed from 161 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A38090 Wing E223 ESTC R1672 11876571 ocm 11876571 50266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38090) Transcribed from: (Early English Books Online ; image set 50266) Images scanned from microfilm: (Early English books, 1641-1700 ; 228:E1, no 1) Antapologia, or, A full answer to the Apologeticall narration of Mr. Goodwin, Mr. Nye, Mr. Sympson, Mr. Burroughs, Mr. Bridge, members of the Assembly of Divines wherein is handled many of the controversies of these times, viz. ... : humbly also submitted to the honourable Houses of Parliament / by Thomas Edwards ... Edwards, Thomas, 1599-1647. [12], 307 p. Printed by G.M. for Ralph Smith ..., London : 1644. Controversies include: "1. Of a particular visible church, 2. Of classes and synods, 3. Of the Scriptures how farre a rule for church government, 4. Of formes and prayers, 5. Of the qualifications of church members, 6. Of submissiŏ & non-cŏmuniŏ, 7. Of excommunication, 8. Of the power of the civill magistrate in ecclesiasticals, 9. Of separation and schisme, 10. Of tolerations, and particularly of the toleration of independencie, 11. Of suspension from the Lords Supper, 12. Of ordination of ministers by the people, 13. Of church covenant, 14. Of non-residencie of church members." Reproduction of original in Thomason Collection, British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Goodwin, Thomas, 1600-1680. -- Apologeticall narration. Westminster Assembly (1643-1652) Church polity. 2003-05 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Jonathan Blaney Sampled and proofread 2003-07 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion HAving diligently perused this Antapologia , I find it so full and just , and necessary an examination , and discovery of the Apologeticall Narration both in matters of fact , and of opinion , that because I dare not ( as too many ) have the faith of our Lord Iesus Christ the Lord of glory with respect of persons , I approve it to be imprinted , and commend it ( Reader ) to thy most serious consideration . Ia. Cranford . ANTAPOLOGIA : Or , A Full Answer to the Apologeticall Narration OF Mr Goodwin , Mr Nye , Mr Sympson , Mr Burroughs , Mr Bridge , Members of the Assembly of Divines . Wherein is handled many of the Controversies of these Times : viz. 1. Of a particular visible Church . 2. Of Classes and Synods . 3. Of the Scriptures how farre a Rule for Church Government . 4. Of Formes of Prayer . 5. Of the Qualifications of Church members . 6. Of Submissiō & Non-Cōmuniō . 7. Of Excommunication . 8. Of the Power of the Civill Magistrate in Ecclesiasticals . 9. Of Separation and Schisme . 10. Of Tolerations , and particularly of the Toleration of Independencie . 11. Of Suspension from the Lords Supper . 12. Of Ordination of Ministers by the people . 13. Of Church Covenant . 14. Of Non-residencie of Church-members . Humbly also submitted to the Honourable Houses of Parliament , By THOMAS EDWARDS , Minister of the Gospel . Ephes. 4. 14. That we henceforth be no more children , tossed to and fro , and carried about with every wind of doctrine , by the sl●…ight of men , and cunning craftinesse , whereby they lie in wait to deceive . Vers. 〈◊〉 . But speaking the truth in love ▪ may grow up into him in all things which is the head , even Christ. Matth. 24. 26. Wherefore , if they shall say unto you , Behold , he is in the desart , go not forth : Behold , he is in the secret chambers , believe it not . Augustinus Vincentio epist. 48. Non enim propter malos boni deserendi , sed propter bonos mali tolerandi ●…ti sicut toleraverunt prophetae contra quos 〈◊〉 dicebant , 〈◊〉 communionem sacramentorum illius populi relinquebant . Bezae epist. prima D'Andreae Duditio . lactabimusne libertatem conscientiis permittendam esse ? Minime ut haec quidem liberta intelligitur , id est , ut quo quisque modo volet Deum colat . Est enim hoc mere diabolicum dogma , Sinendum esse unumquemque ut si volet pereat . Et illa est diabolica libertas quae Poloniam & Transylvaniam hodiè tot pestibus implevit , quas nullae alioqui sub sole regiones toleratent . London , Printed by G. M. for Ralph Smith at the Bible in Cornhill neer the Royall Exchange . 1644. To the tender Consciensed , scrupulous , doubting Christian. DEare and beloved Christians , for your sal●…es in speciall who are apt to be troubled with many doubts and feares about the Constitution and Government of the visible Church , and the way of Worship and Communion in it , have I drawn up this present Answer , as to undeceive you in the Apologists , the Apologie , and their Church-way , so to satisfie you in your scruples and doubts about Presbyterie . It was my love , care and respect to tender consciences , that more especially moved me at first ( now some seven yeares agoe ) to fall upon the more thorough studying and searching into the controversies of the Church , &c. And the grounds which now of late have afresh revived my thoughts and studies that way , are , 1. The recovering and reducing conscientious Christians who are not too far engaged . 2. The setling some who are wavering and doubtfull . 3. The keeping of others from falling ▪ Now the first borne of my latter thoughts and studies in this kind , is this Antapologi●… , which I here recommend to you for a true glasse to behold the faces of Presbyterie and Independencie in , with the beauty , order , strength of the one , and the deformity , disorder and weaknesse of the other : And good Reader , I have some reason to beleeve and hope , that if you will indeed reade and consider , looke impartially and throughly into this glasse , you may be either changed into the image of it , or at least so stumbled at Independencie , as to be kept from falling into it , and willing in the meane time to waite upon God in that way of his , an Assembly of so many learned and godly Divines , to see what he will be pleased to speake by them : I at first intended , and accordingly provided materials for a large Epistle to this Book , the more to make way for it in the hearts and consciences of the people , as well knowing there are laid in before hand by many of the Independent party , many prejudices both against my person and the Book , to hinder if possible the fruit and benefit of it , yea to keep people from so much as reading any part of it , that so receiving and beleeving the Independent Grounds without hearing or examining the other side , they may be still kept in ignorance and error : I had many thoughts and purposes in my Epistle , to have given the Reader an accompt of my especiall call to the making this Answer , as also to have laid downe the Principles and Rules I more especially went by in the studying of these controversies , and then to have Apologized for my selfe and Book , by answering some objections and clearing aspersions cast abroad in this mistaking age , and by representing to the Reader my many sufferings , constant labours , &c. and so to have compared my grounds moving me to make this Antapologia , with the Apologists grounds occasioning their Apologeticall Narration , and my Principles with their three Principles expressed in their Apologie , and my sufferings , troubles , patience and labours , with their exile and patience , &c. and then left them to the Reader to judge in those matters between us ; but conceiving the danger of this way in comparing with the Apologists , least I might become a foole in glorying , and runne into the same fault I charge upon the Apologists , and least it might be thought I sought to commend my Answer by such wayes rather then by the strength of the discourse it selfe , I resolved to forbeare all those comparisons and vindications of my selfe , and to refer all to God ; and that I may not hold the Reader too long in the portch , I will only insist somewhat upon justifying and clearing the lawfulnesse of the way and manner of this Answer , and the grounds I goe upon for matters of fact reported in it , and this I must doe of necessitie , for besides other grounds calling for it , within these few dayes , just before the Antapologie was comming forth , a Pamphlet , entituled The Anatomist Anatomized was printed , rather to prepossesse the Reader against the Antapologie , then to answer the Anatomie of Independencie ( as all may see ) and to be a shelter rather against this shower ( as the Anatomizer calls it ) ready to fall , then to dry up the drops already fallen : But 〈◊〉 shall by the helpe of God , not only satisfie the Reader , that this covering is too narrow , and the stuffe too slight to keep out the shower from wetting , but make an advantage of it , even to gaine the greater credit and beliefe to the things asserted in my Booke , and to remove this opinion from lurking in many other bosomes , and in particular to make the charge sit heavier upon the Anatomizer , by speaking particularly to the matters of fact concerning him , in accepting of his motion and request , of proving the reports concerning him by witnesses , and before a judicatorie , I must therefore answer to the three Propositions of the Anatomizer as they have reference to the Antapologie . 1. That many things reported in this Antapologie are misreported . 1. Let the Reader observe , that the Anatomizer though he play the fore-game , and will be before hand in speaking to a Book before it come forth ( and because truth will hardly overtake a●…ye that is set out foure or five dayes before it ( as himselfe speakes ) therefore he will be sure to send forth in time even some dayes before reports come out ) yet the Anatomizer doth not say all things reported are misreported , so that though many things may be misreported , many things also may be truly reported ; and in page 4. in the definition he is pleased to give of the Antapologie , 't is a Collection of such faults , as either ment mistakes and malice , or perhaps mens own infirmities have made , either beyond the seas or here , he denies not the truth of all the reports and fa●…les , but grants them with a perhaps . 2. I desire the Reader to consider , that for the matters of fact related in the Apologie , which in this Answer I speake unto , asserting the contrary upon Reasons and grounds laid downe by me , I never intended by such an Answer , to make a Judiciarie infallible proofe ( which as 't is not necessary in the way of answering matter of fact , so neither can it be by rationall men expected , as if without that no sufficient Answer were given to disprove facts ) but only a rationall probable proofe from Letters and other Manuscripts going under the names of the Apologists , and superscribed to their known friends , from reports of men of credit , and such who have lived amongst them , hearing and seeing things , and from many circumstances of place , time , &c. by which in reason men may well judge accordingly , and for this kind of proofe I beleeve I can make as rationall and conscientious a one to satisfie my selfe and all indifferent persons , to judge according to what I write , as hath been made these many yeares ( for since the Apologie came forth , I have used a great deale of care , diligence and circumspection , both by 〈◊〉 to know the truth of things I formerly had been informed of , and by inquiting particularly of many persons concerning circumstances and their proofes , and questioning with them how they knew such a thing , &c. as also by forbearing to insert matters related to me upon a single tes●…monie and witnesse , where there were not other strong circumstances con●…ing to make them out ; ) And yet for all the care I have used , 't is possible that among so many things related by 〈◊〉 , there may be some mistakes in the reports of some circumstances in matter of order and time , place or number ( though I know none such ) and yet the report and fact true , ( A report may be true and yet mistaken in one circumstance , which when it comes to scanning may prove more foule in another ▪ ) so that the ●…se stands thus , whether the Apologists relating such and such matters o●… fact , an Answe●…er having evidences and testimonies by him of Letters written in their names , reports from credible men , as godly Ministers and Christians their own friends , with other circumstances concurring , hath not reason to question the truth of such facts , and to answer to them , by laying downe his grounds why he judges otherwise ; and for my Answer to the Apologists , if in their Reply they deny any of the matters of fact I speake unto , I will in my Rejoynder at the end of it , print all their Letters , with other Letters of their friends that I have by me , and name the parties from whose hands I had them , and how I came by them , and relate other circumstances which for present I have concealed , and then let the Reader judge whether I had not reason to beleeve , and Answer as I doe . But as for a Judiciarie proofe of all matters of fact in my Antapologie , I not seeing those Letters writ , and most of my Letters being but copies , and many of the facts being done beyond the seas , considering also 't is possible the relators may mistake in some things , I cannot positively and judicially sware , and make out such a kind of proofe , 3. For some matters of fact spoken to in this Antapologia ▪ I know and am certaine of in my own knowledge , and had them from some of the Apologists own mouthes , and though they 〈◊〉 have forgotten them , I can for a need rubbe up their memories , by minding them 〈◊〉 the places , times and occasions which they cannot deny ; I have also some originall Letters by me to prove some things asserted by me in this Answer , and for the most materiall things of their preaching and acting for their way , besides that the things themselves speake and are notorious , I have many eare and eye witnesses both of Ministers and people which I can produce , so that if I have reason to beeleeve a report of any thing I see no●… , nor beare not upon the place , as that there was a siege at Yorke and a great victory obtained by the Parliaments Forces neere Yorke , &c. I have ground to beleeve many of the particulars instanced in by way of Answer to the Apologeticall Narration●… Now finding severall passages in the Apologie in point of fact , related with height of considence , contrary to my knowledge and to the testimonie of many , with a cōcurrence of other circumstances which I could not doubt of , & observing other matters of fact brought by the Apologists to take the people with , against which though there were not such strong proofs , yet in the drawing up my Answer to such p●…ticulars , whether might not I now upon probable grounds as one sufficient witnesse with the circumstance of place and time , &c. question these , and judge them to be much like the others . 4. Particularly for M. Simpson , because he hath publikely printed that the Antapologie is a ●…ction of such faults as either mens mistakes and malice , or perhaps me●… own infirmities have made either beyond the seas or here , ( in which sentence it is to be observed by the way he confu●…es all that 's brought by himselfe against the Anatomie or the Antapologie , himselfe taking up reports suddenly , and beleeving here sayes , before he ever saw any one sheete yea or one page of the Antapologie , branding a Minister and his , Booke for a collection of such faults as either mens mistakes and malice have made , by tellin●… this not only to a particular Church , but to all the Churches in the World , as printing doth , ) and because he puts up a req●…est , that the Reader will not beleeve a●…y reports of this kind in the Booke that i●… comming forth ( meaning the Antapologie ) untill the Authors of them will appeare and bring their witnesses to a faire , hearing in any lawfull though the strictest ●…licatorie , &c. and because he saith , in what he is guilty before men he will confesse ingeniously ; That the Reader may not be●…uded to beleeve what 's said by him there , and by that be prepossest against the truth of the Antapologie , I accept of his motion and request , and if he will be pleased to procure any lawfull though the strictest Judicatorie , yea the highest , I am ready for so much as concerns him , to appeare and bring my witnesses to a faire hearing , and if the Judicature will give time , and grant Warrants to bring in the witnesses that they may be deposed , I doubt not but besides a rationall Answer by way of writing ( which I intended ) to make also a full Judiciar●… proofe , yea to prove more then yet I have charged Mr Simpson with , only I desire if I must be put to this trouble , that Mr. Simpsons small and just request may be granted by the Judicature , that he may suffer if he have done what in the Antapologie is reported of him , and if I cannot make it good , then I am contented to suffer , and I am willing also to be judged by his own Law , Pag. 7. Lege Remmia , to be branded with a K in the forehead , if I doe not by witnesses prove his preaching and acting for his way , upon condition he may be served so if I doe , and to the letter K to have the addition of L and P. But it may be objected , Why doth Mr. Simpson of all the Apologists put forth such a Book before hand , and dare it thus ? I answer in his own words , some may perhaps conceive 't is a signe of guilt to speake so much , and I conceive Mr Simpsons guilt and consciousnesse caused feare , and feare that hastned him to thrust forth something in the way of the Antapologie , to blast the credit of it before it was come forth , and the truth of it is , he of all the Apologists hath been most faulty both in Holland and in England , and for the close of this concerning what 's reported in the Antapologie of M. Sympson , I shall speake in the words made use of by himselfe , God taketh the wise in their owne crastinesse , and will destroy such wisdome , and so I beleeve he hath done this of M Sympsons forestalling the Antapologie , ●…ad M. Sympson remembred a late example of M. P. and M. W. brought in to prove what they had said and written of a Person of place , and the issue of that ●…iall , or had he staid till the Antapologie had come forth to have read what I charge him with , he would never have written thus . 2. Propos. That t is no way of God to divulge mens personall faults , supposing the matter of facts to be true yet the divulging of them in this manner is not according to the Word of God. I answer , all that is brought by the Anatomizer for proofe page 5. out of Matt. 18. and his other grounds are nothing to the case and point in hand , namely of making this Answer , and I would aske Mr Sympson , whether it be lawfull to make any Answer at all to the Apologie , if it be , then certainly if the Apologists have personall things and matters of fact , no man can answer them fully , and as they ought to be answered , but he must speake to personall things and matters of fact , and the fault of divulging personall things is not in the Antapologist but in the Apologists : As for the 18. of Matth. that speakes of private offences , and of offences that may be in that way healed , and the other grounds brought by M. Sympson speaks to offences already repented of , and not of such which in stead of being judged faults are made use of publikely to draw men into a way of errour by , I give therefore these two distinct Answers : 1. The Apologists have publiquely and openly sinned in avowing some things in the Apologie , and they never yet repented of them , ( as I heard ) but M. Sympson justifies himselfe , and them in his Anatomist anatomized , pag. 4. Now the Apostles rule is 1 Tim. 5. 19 , 20. though Timothy may not receive an accusation against an Elder under two or three witnesses , yet them that sinne openly may be rebuked before all , that others may feare , now as the ▪ Apologists by Printing told all the Churches , so by Printing it may be told to all the Churches , the remedie ought to be proportioned according to the disease , the plaister to be as large as the sore , the Apologie hath spread it selfe to the Parliament , Citie , Kingdome , and so ought the Remedie ; may Independents publiquely & confidently write untruths , and may not others in way of answering plainly point at them , but t is against the way of God , and not according to the Word , 2. This may not only lawfully be done , but this ought to be done , when men shall tell sine stories , and bring matters of fact , interweave them all along to prove such a way by , and to gaine people to errours by such Rhetoricall arguments , he who answers such a booke , and would preserve people from errours is bound to disprove all he can those matters of fact , and to speake to those popular arguments , by weakning the truth of those Relations all he knowes , and secondly by showing how they are not argumentative nor evincing , supposing they were true : T is well knowne by them who are verst in the writings of the Protestants against the Papists , how in many of the Controversies , especially upon the notes of the Church , the Protestant writers doe , wherein they stand on matters of fact , disprove them by matters of fact and personall things , as upon Unitie , Holinesse of life , &c. and I conceive in giving an Answer to the Apologie , I could not have declined matters of fact without gratifying the cause of Independencie , and wronging the truth ; I suppose the excellencie of an Answer , as distinct from writing Tractates upon such a subject , or such a point consists in three things : 1. In not speaking whatever a man pleases , or bringing in whatever he hath a mind to , but in following the text before him , and in keeping his discourse close to that . 2. In not omitting any materiall passages , skipping over the knots , passing by the hard arguments and falling on the weake , snatching here and there , but going thorough all . 3. In labouring to take the Authours mind laid down in the words and scope , and in not wresting and fastning another sense upon the Authour : All which I propounded to my selfe in falling upon this Answer , and have aimed at in it , and therefore could not omit matters of fact nor personall things brought by the Apologists , especially when all along they are with much art framed and set to gaine credit to the Church way , to prove some maine principles of their way , and to effect their desires ; For instance , how is a story with the Apologists practise upon it , pag. 16 , 17 , 20 , 21. brought to prove the effectuall successe of submission and Non-communion , how is their good carriage since their returne into England , and their exile made use of to move for a Toleration , how is all that Narration of 3 , 4 , 〈◊〉 ▪ pages , of their enquirie into the Word of Christ , &c. laid downe as so many grounds to possesse the Reader of the truth of the Church way , let the Apologeticall Narration be analiz'd , and it will be found there is no point of fact , or personall thing in it , but is brought in some way or other as a motive or argument for their way , so that of necessitie I could not avoid matter of fact , unlesse I would betray the truth . Paul in the second of the Galathians 11 , 12 , 13. openly rebukes Peter , because he was to be blamed for his with-drawing and separating himself , and because others thereupon were carried away with it , and so because the Apologists doe not only withdraw and separate themselv●… , but by their Apologeticall Narration doe even compell others also , I cannot but speak . 3. Propos. That 't is not argumentative against the cause that , falsly called Independencie , nor rationall or conducing to decide any , or this controversie . 1. That the Apologists and the Anatomizers way is not falsly but truly cald Independencie , I referre the Reader to these pages in this present answer , 201 , 202 , 203. Secondly , were all the matters of fact , and the Narration of them argumentative for the Apologists cause to move the Parliament , and to draw the Reader to their way , and is not the disproving of them argumentative against it , if this be not argumentative against Independencie , then I am sure the greatest part of the Apologet. Narration is nothing materiall for it , and wher●…fore then was that storie of a Minister deposed , and matter of fact upon it inserted in the Narration with many other , and supposing that to be true , that ther 's no reasoning from the qualitie of the person to his cause , why then doe you so much doe it in your Apologie , taking all occasions to magnifie your partie , and reasoning from your persons to your cause , from your sufferings , patience , &c. but whether there be any strength or no in that , it matters not , t is strongly argumentative in any point to overthrow mens own mediums , and that the Antapologie doth ; in a word , there 's more consequence then the Anato●…zer is willing to see in that maine Assertion of the Apologie , That one Church may non-Communion , but not excommunicate another ( as he termes it , ) to the miscarriages of M. Sympson and his Church , for might Presbyteriall Government take place , we should not have men so easily principled into Anabaptisme , nor make a covenant with separation , &c. as in this answer in many places is proved . And so much for answer to Mr. Sympsons Book as far as it concernes the Antapologie , and may be a block in the way of it , Now besides this , there is one objection more that hath been in the mouths of some Independents , and may be instilled into many more to hinder the fruit 〈◊〉 benefit of this Answer , namely ( against the maner of the Answer ) that t is 〈◊〉 Answer full of bitternesse , malice , reproaches , railings , and that t is a booke written against Gods people and good men . For consutation of this objection , I present to the Readers apprehension these following particulars . 1. I have endeavoured for the manner of doing it , that it might be without all just exceptions in regard of hard words and better speeches , and I can truly say I have declined many words and phrases more proper , and taken other words which in some places have readred the stile more rugged to avoide offensive phrases , and all along though I often disprove matters of fact , yet I never use so harsh a word ( to my remembrance ) as false , much lesse a lye , but untrue , and this is not so , whereas M. Sympson in his Pamphlet useth falsly and hath the word lye . 2. I desire the conscientious indisterent Reader to consider my book is not a Treatise or Tractate upon what subject I please to speak of , but an Answer , and so must follow where that leads me , & speak to that . 2. T is an Answer to a book full of matter of fact , and stories of the Authours themselves , so that I cannot answer without particularising , the truth cannot be evidenced to the Reader without cōming somewhat to particulars . 〈◊〉 . The Book contains matter of high praise of themselves and their partie ( a few inconsiderable persons comparatively ) with many close , indirect , and dangerous insinuations against all the Reformed Churches , which cannot be answered particularly without some recrimination and charge . 4. There are many particulars in matters of fact , I prove and charge the Apologists with , and some too bad for untruth . 5. I forbeare men●…oning the names of many particular persons which this Apologie leads me unto , some wholly , others I speak of only under the 〈◊〉 letter of their names , and for the Apologists though I often particularly name them , yet in some places of my Book , and in some grosser things , I forbeare particularizing them too . 6. I medle not with personall things and matters of fact that are heterogeneall , to relate other kind of facts and practises which I have heard on knowne of any the Apologists ; but speake only of such as are proper to the matter occasioned from their Apologie , or the effects and fruits of their Church way , the Apologists themselves giue the occasion to the laying open so many particulars , which no other occasion but such an one as this could have drawn forth from me to have made their names and practices thus publike . 7. In many passages of this Answer I doe upon severall occasions give the Apologists a just testimonie of that worth for parts and piety which is in them , and speak to them , and of them as Brethren , so that let but all these things be laid : together , considering also the Rules of Scripture in such Cases , and that I intended a plaine particular down-right Answer , and this Answer will then be accounted candid , moderate , my pe●…dipped in oile , and not in vinegar . 3. I can truly speak it that this present Antapologia is so farre from being written out of any malice or ill will to the Apologists , that I love their persons , and value them as brethren , yea some of them above brethren , and besides that love I beare to them as Saints , I have a personall love , and a particular love of friendship to some of them , and I can truly speake it , that I writ not this book nor any part of it out of any personall quarrell , old grudge , or former difference ( for to this day there never was any such difference or unkindnesse passed between us ) but I have writ it with much sorrow , unwillingnesse and some kind of conflict , in respect of that old personall love and friendship still strong in me , and had not the truth constrained me , my call to this worke beene strong , and the cause of God and Reformation much in my eye , I had out of my personall love and respect to some of the Apologists given over the worke : I can , and am ready to doe them any service of love , even the meanest , to wash their feet , and should much rejoyce in their happy union and growing into one body with us in this Reformation . And let not this Answer for the truth and plainnesse of it , be branded for a bitter , rayling , malitious Answer , but let this also be added to the former premises , that the Apologists needed such an Answer as should not flatter nor extoll them , but be free and plaine ; for the truth is the Apologists have been too much flattered both in their persons and Church-way , and they are undone for want of being dealt with plainely and freely ; a candle hath been too much held to them , and I hope this Answer may doe much good , even to abate their swellings and confidence , and if many of the Ministers would deale more plainely with them , it would be better both for them and us : I remember a passage of * Calvin in an Epistle of his to Melancthon concerning Luther , which may be applied to the Ministers in reference to the Apologists , how that if there were that mind in all of us which ought to be , some remedy might be found : And certainly we transmit an unworthy example to posterity , whilst we cast away all liberty rather then we will offend one man , and will not his vehemencie the more rise and grow whilst all beare with him and suffer all things , &c. 4. Answ. The writing of Books against the errors and opinions ( though of good men ) is not speaking against good men , or opposing godlinesse ; when the Apologists in their Apologie writ against Authoritative Presbyteriall Government , and in page 〈◊〉 and 24 of thei●… Apologie doe professedly declare they judge the Calvinian Reformed Churches to stand in need of a further Reformation themselves , and that the truth lyes in the ●…ddle way betwixt Authoritative Presbyteriall government , &c. did they speake against the Saints and all the godly Ministers in those Churches : when Paul withstood Peter to the face , because he was to be blamed for his withdrawing and separating , did Paul speake against the Apostles of Christ , or speake evill of the Saints ? no more doe , I in writing this Booke . Good Reader , Not to de●…ine thee longer from en●…ing into the house it selfe , lay all things together , consider wisely of persons and things , and have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons , Accept and take in good part what is now brought to thy hand , as intended for thy spirituall good , for the recovering or preserving thee from errors on the right hand , and let love cover any mistakes or faults thou maist meet with in it . I am but one against five , as also in so many sheets there may well be Errata , and all things not so strong , in much writing a mans pen may slip and mistake , and with long waking a watchfull man may winke now and then ; consider also this Answer hath been made in the midst of much preaching and many other businesses , having been destitute also of some advantages and helps which at another time I might have had . Thy good acceptance of it ; thy profiting by it , and thy earnest prayers to God for me , will encourage me to goe on in further writing , to which I have so deeply engaged my selfe in this Book ; and God sparing me life and health , I have taken up a fixed resolution , never to give over writing till this Church be setled , and these great schismes amongst us healed : But if it should so happen that this Antapologia should profit nothing at all many Christians whom I intend it most unto , yet I question not but it will profit some , even as Augustine in his Epistle to Vincentius writes , even them who have a care to reade it with the feare of God , and without respect of persons . Now the God of truth and peace reveale abundance of truth and peace , and give us truth and peace always by all meanes ; He fulfill that promise in Ieremie , to his people in this Kingdome , to give them one heart and one way to feare him , for the good of them and their children after them : And so commending thee deare Christian to God , and the word of his grace , and this work of mine to his blessing , I conclude this Epistle as Beza doth his to Duditius , Farewell , The Lord keep thee and all thine from all evill , and especially from nooneday Devils , which walke about in this place and in these times , that is , from the errors of Anabaptisme , Brownisme , Antinomianisme , Toleration of Sects and schismes under pretence of libertie of conscience . Amen . Yours in Christ , Tho. Edwards . Errata . Page 1. Marg , for Mat. 1. reade Mat. 1●… . p. 12. l ▪ 6. adde and. p. 14. l. 22. for had r. have . p. 36. l. ●…0 , Tor wa r. is . p. 41. l , 15. for nor r. not . p. 42. l. 29. for Pareus●… r. Pareushesess●… . p. 43. l. 1●… . for satisfie r. satisfied . p. 44 l. 24. for conceive r. conceived . p. 46. l. 19. at the full point , 6. following lin●… though they be printed of the same character which the words of the Letter are , yet they be the words of the Author of this Answer . p. 47. l. 6. for remaine t rem●…e . p. 53. l. 14. adde after rel●… short . p. 57. l. 28. but must be transposed after there , and dele the : p. 64. l. ●…1 . r. for which though comming it be , which committed though it be . p. 6●… , l. 15. 〈◊〉 censures adde the. p. 85. l. 15. for lib●…tles r. Libertines . p. 8●… . l. 30. for marks r. rules . p. 94. l. 26. after others , adde to all the Ordinances . p. 101. l. 17. r. for leave to follow , leave follovving the. p. 107. l. 9. r. for conceiving , receiving . p 124. l. 〈◊〉 . for to r. of . l 9. for reall r. evill . p. 134. l. 16. for Offices upon mistaken partialiti●… , r. offences upon mistakes and partialitie . p. 1●…5 . l. 2. r , for iudge it , iudged . p. 153. l. ●…4 . for each r. the , p. 154. l. 12. addd after be , as . p. 156. l. 2. at thus must be a full point , and all the semicircles in this page must be put out . p. 217. l. ●…7 . for state pars●…te r. state part . p. 28●… . l. 28 for pleas●… r. partaker●… . p. 305. for s●… r. 〈◊〉 . p. ●…71 . l. 〈◊〉 . adde for before , 〈◊〉 full . p. 285. l. 27. for diametrally r. diametrically . p. 294. l. 2. for witnesses r witnessed . p. 295. l. 〈◊〉 . ●…adde after according to . p. 2●…6 , l. 13. for should r. could , p. 297. l. 36. for beate r. breake . ANTAPOLOGIA , OR , A full Answer to a Booke Entituled , An Apologeticall Narration , &c. AS the Assertors of truth , through the subtilty and malice of Satan and his instruments , causing prejudices and mistakes in the minds of many , have beene necessitated to write Apologies and make defences ( as * the Scriptures , and many Authours both a Antient and b Moderne doe abundantly testifie , ) c So many who have maintained errours , have purposely chosen the way of making Apologies , and justifications both of themselves and their opinions , that so by good words , and faire speeches , they might deceive the hearts of the simple . Amongst other erroneous spirits who have used this Artifice , the d Brownists , and Separatists have not been least : ( as is to be seen in some of their Books , ) e The Independents and Semiseparatists have also taken up this way , as heretofore , so now in this present Apologeticall Narration , which I shall examine , and returne an Answer to , with all candor , fairenesse and respect , both to the Authours , and to the Booke , so farre forth as the truth and cause of God may suffer no prejudice . And I shall speake ; first to the Title of the Booke , and then to the Booke it selfe . As for the Title ; An Apologeticall Narration of some Ministers formerly in Exile , now Members of the Assembly of Divines . It might have been fitlier styl'd , A Panegyricall Oration of some Ministers : Or , An Encomiastick : For all along the discourse , Encomiums and Praises are interwoven , and the Authours take all occasions to extoll , and magnifie both themselves , and their party ; as many severall passages testifie . Narration . ] 1. An Accusation rather : for both openly , and more closely there are many dangerous insinuations , ( and those oftentimes nothing to the matter in hand ) by way of derogation , and depression of all Reformed Churches differing from them : as the Reader may observe in these pages . 2. A Narration should be plaine* , cleare , particular , true , perfect ; or else it answers not the nature and end of a Narrative : But this Narration will be found darke , doubtfull , generall , untrue , imperfect both in matter of fact and opinion ; relating only part , and having a Reserve . Of some Ministers formerly in Exile . ] As this is part of the Title in the Frontispiece to invite the Reader , and take the people ; so 't is often mention'd in the body of the Book , some ten times , Usque ad Nauseam . But into what remote , and farre Countrey were you banish't ? and what were the Companions of your Exile ? Certainely the Reader , into whose hands your Apologeticall Narration comes , and finds , both in the Title and Booke so often mention , and such a matter made of Exile and banishment ; will thinke , Alas ! good men , into what Patmos , Indies , or remote wildernesse were they banish't and for●…'t to flye ? and will never imagine , that these were the exiled Ministers , and this their exile , who in a time of common danger , and suffering in their own land , went with their wives , children , estates , friends , Knights , Gentlemen and Citizens over into Holland , where they lived in safety , plenty , pompe and ease , enjoying their own wayes and freedome : and when the coasts were cleered , came over into England , were entertain'd and receiv'd with all respects and applause , and are now Members of the Assembly of Divines . For the Booke it selfe : It consists of three maine parts . 1. The occasion of putting forth this Apologeticall Narration at this time . 2. The Narration it selfe . 3. The end and aime of it , exprest in the last page of the booke . To each of which parts , and all the particulars , I shall give a direct and positive Answer , by subjoyning the Answer to every passage of the Narration ; whereby both being in the Readers eye , he may compare them together ; and so judge the better both of the Apologeticall Narration , and the Antapologie . And I shall follow from page to page , and line to line , not omitting any materiall passage , either in matter or manner of expression , and in the matter no particular either of fact or opinion . And the Reader may observe , that I have tied my selfe to follow close where they lead me , not taking liberty to range or digresse . And this Answer , though it be not written in such strong lines , and inticing words as the Narration , yet ( by the grace of God ) it shall excell it in plainenesse and evidence ; and in the words of truth and sobernesse . As for this Apologeticall Narration , though at the first view and reading of it , it carries a face of fairenesse , candidnesse , modesty , ingenuity , especially to such who know not the Authours , neither the History , nor all the opinions , so that the learned Licenser , having lived remote ( till of late ) was strangly deceiv'd to give such a testimony to it ; much more may the people . Yet many learned and godly Ministers who understand their way , and them ; and have observ'd , their rise , progresse and proceedings in their Church way ; even such who are their good friends , and tender enough of them , have quite another opinion of their booke ; and judge they were much overseen in the framing of it : and that they have much lost themselves by it , and in due time , may heare more of it , as weli for the unseasonables of it , as for some things contained in it . My judgement of it is this : That 't is indeed cunningly , and advantagiously drawne up , for to take , and deceive good people ; to gather , increase and confirme their party by it ; being full of specious and glorious pretences , and all plausible seeming compliance and correspondency with the Churches they d●…rt from . And therefore my scope in this Answer , is the i●…avouring to undeceive the people , and to wipe off the paint , and to shew the snake under the greene grasse , and the foule hand under the white glove : and upon the through and full examination of the booke , I can bring in this just charge against it : That there is not only fraud in relating part of the story and opinions , and not the whole , holding out the bright-side of the cloud , but hiding the blacke , but there are many manifest untruths in some of their Relations ; and that even where God and men are called to witnesse : And I could in most passages of the Apologie , which are matters of fact , write the quite contrary to what they affirme . Besides , that some passages in the booke , crosse and enterfeere with others . As also there i●… a dealing in generalls , and in the clouds , with many doubtfull and double expressions like Apollo's Oracles : There being few passages of moment either in matter of fact , or opinion , but they are so framed that they may receive a double construction : and that sense which according to Grammar , and ordinary acception they carry , cannot be meant . [ Now this charge and every particular of it , I shall make good in this following discourse . And because they have now by Name in so open a manner appear'd in print , as to present this Apologie to both Hous●…s of Parliament ; I must be forc't ( though against my mind , and contrary to my purposes and resolutions ) to name persons , times , places , occasions , with other circumstances which may evidence the truth of what I write to the Reader , calling God to witnesse ( whom I desire to feare , and to whom I know I must give an accompt ) that I faine nothing , nor wittingly mis-report any thing , no , not in the least circumstance : neither have I taken up reports lightly , but what ever I affirme or assert in this Answer , I either had it from their own mouthes , or can shew it in their own letters , or in other manuscripts , or in some printed books of men of their way and communion : or else have received it from credible persons , many of them eare witnesses , and eye-witnesses upon the places ; All which witnesses are either learned , godly , judicious Ministers ; or else godly Christians , some their friends and familiars who have beene amongst them , and converst with them , both in Holland and England . And I appeale to many of my Reverend Brethren in the Ministery , and to many godly Christians , and to the consciences of the Authours of this Apologie , upon second thoughts ; and to their own followers , and Church-members , whether , all along I speake not the truth . Our eares have been of late so filled with a sudden unexpected noise of confused Exclamations ( though not so expressely directed against us in particular , yet in the interpretation of the most reflecting on us ) that awakened thereby , we are enforced to anticipate a little that discovery of our selves which otherwise we resolv'd to have left to time and experience of our wayes and spirits , the truest discoverers , and surest judges of all men and their actions . ] You make the ground and occasion of setting forth this Apologeticall Narration now , to be your eares of late so filled with a sudden and unexpected noise of confused exclamations , interpretatively reflecting on you . It will hardly be believed by wise men , that such men as you should make such an Apologie , and that in such a juncture of time , ( the Assembly sitting , and being upon Discipline , and you members of it ) upon so weake and sleight grounds as a sudden and unexpected noise of confused exclamations comming to your eares ; which , as they are soone raised , so are they as soon gone and often die of themselves , and by wise men nothing more slighted , especially being sudden and confused . If other of your brethren who swimme not with the streame of the times , and are not the darlings of the people , should upon every occasion of their eares fild with a sudden and unexpected noise of confused exclamations ; ( even when they are expressely directed against them , and not only in interpretation reflecting on them ) write Apologies and make defences , they should judge they had little to doe , and might have filled City and Countrey with Apologies before now . There are who will not be perswaded , but are induced rather to think , there were other motives and grounds of your writing that Apologie at that time : and the rather , because there have been heretofore , such noises of confused exclamations ( at least interpretatively reflecting on you ) and you pass'd them by . Shall I tell you what is judg'd to have rather enforced you unto this worke : Many of the Ministers in the City , not long before drew up a letter to the Assembly concerning some Church grievances , and in particular , that of gathering of Churches , and drawing away their people : which letter , as it was not directed in particular against you , so , it reflected in the words and sense upon many others rather then your selves : which letter how it was accepted of by the Assembly , and what speeches and motions were upon it , how to remedy , and prevent the evills represented , and especially , that of gathering Churches , you better know then I. But soon after , some considerations were put forth , by many members of the Assembly , to disswade from gathering Churches : to which considerations your hands were subscribed . ( Upon what reasons you complied in that , and whether you could not well avoide it , without greater prejudice to your cause , you know best . ) And now whether this Apologeticall Narration was not first hastned to follow upon these considerations to counter-ballance that act of yours against further gathering of Churches , that your cause and way might receive no losse and prejudice , and to satisfie your own party ( many of them greatly exclaiming against you for your hands to those considerations , ) and so thinking by this after game to recover all , I leave to the reader to judge ? 2. Whether also , you well knowing that the Assembly was upon the borders of the maine points in difference and upon comming to debate Presbytery , Ordination , Excommunication , you put not forth this book to tast and try the spirits of the Assembly and others before hand ? 3. Whether also , this was not intended to pre-possesse the peoples minds to lay in prejudice against what the Assembly might determine : and by discovering your selves so before hand , and so publikely ingaging your selves , your party might appeare , and stand the more by you , and with you for a toleration , the great designe of the men of this way in these times ? 4. Lastly , Whether ( as much as you durst ) this Apologie was not set out just upon the comming-in of our brethren of Scotland to our helpe , to asperse the Governement and Reformation of the Church of Scotland , and to lessen the esteeme of that Kingdome and Church , so much and so deservedly valued by this Kingdome , but looked upon by all the men of the new Church way , as the great let of their Independent government ? These reasons with some other may well be thought to be the ground of your Apologie , but that alledged by you ( the sudden and unexpected noyse of confused exclamations ) seemes so farre from a Reason , that upon good grounds is doubted whether it can be true that a noyse of confused exclamations reflecting on you and your wayes could be sudden and unexpected to you : 'T is strange to me that exclamations should be to you at that time unexpected , that a few men going in a new by way different from all the Reformed Churches of Christendome , and that with so high a hand as you , and your party have done , should not expect speaking against , and to have their eares filled with outcryes and exclamations ( not only confused and interpretative ) but distinct , particular and personall . Now as the pretended ground of making this Apologie is taken from you , so what you affirme in the following words ( that you were awakened thereby ) is denied , for you have never been asleepe since your comming over into England , but have been alwayes watchfull , and intent to the uttermost upon all things which might either further your way , or might hinder it , 't is we who need something to awaken us , as having been too much asleepe in respect of you , for whilst the husbandmen have slept , you have both sowed tares , and reaped a harvest : But I am in hope that your Apologeticall Narration and this Antapologia together , will awaken both Parliament , Ministers and people , more and more , and open mens eyes to judge of things aright between you and us . As for the being enforced to anticipate a little that discovery of your selves which otherwise you resolved to have left to time and experience of your wayes and spirits . It appeares manifestly by what I have answered already , both of the weakenesse of that ground ( a sudden and unexpected noyse of confused exclamations ) and that in all reason you could not but expect exclamations that you were not enforced by that to make this Apologie , and to anticipate the discovery of your selves ; Being schollers and understanding men , you may blush to write that such poore things should inforce you against your resolutions , but you were willing and desirous to make such an Anticipation , and so you would make and find some ground for it , judging a sorry excuse better then none at all , but however , you were not inforced to anticipate , yet I must tell you this Aoplogie is an Anticipation with a witnesse , such an Anticipation , both for the unseasonablenesse of it , and for the manner and way of it , as I judge no story nor age can paralell it : That you could not stay a little longer , but in such a time when we need so much the assistance of our brethren of Scotland , and the help of all other Reformed Churches , in the face of the Parliament , Assembly and Kingdome , to put out such a peece , and to doe such an act as this is beyond all example , and I will but represent to your selves and the reader in a third person , what you have done in making this Apologeticall Narration , and then leave you to give sentence . Suppose any other five Members of the Assembly , men , as considerable as your selves every way , both for piety and learning ; nay , any twenty Members of the Assembly , had at the same time when you put forth this Apologeticall Narration , only presented a bare Narration of a Government , different , both from the Government by Arch-bishops , Bishops , &c. and from the Presbyteriall , to both Houses of Parliament ; and that without reciting their doings , and sufferings , or pleading their great merits ; or without casting any aspertions on Presbyteriall government , and the Reformed Churches : and should have peremptorily concluded , as you doe in two severall pages , viz. 22 , and 24. That we doe here publikely ▪ professe , the true Government to stand , and consist in the middle way , betwixt that which is called Episcopall and Presbyteriall : What would you five have thought of this ? and how ( think you ) would this have been taken by the Houses of Parliament , and by the Assembly ? Whether would not you five , and some others of you , have cry'd out of this , as a most strange fact , and have strongly moov'd , and aggravated it with all your might , that this affront , both to the Parliament , and the Assembly , so contrary to the nature and end of this meeting , to pre-judge , and pre-determine a Governement , might be censured with a suspension from the Assembly , at least , if not an utter expulsion . [ As for the discovering of your selves by this Apologeticall Narration , which otherwise you should have left to time and experience : This booke , is not only a little discovery of your selves ; but a mighty discoverer of your wayes and spirits ; and shewes us what we may judge of you , who will put out in publike a piece so fallacious , and untrue as this will appeare to be . But how ever this is the first discovery of your selves in this way , with all your hands subscribed : yet , we have had a discovery of you for some yeeres past , both in your practises of withdrawing from our Publike Assemblies ; and in gathering and constituting separated Churches ; preaching ( also ) often on the points concerning your Church-way : as also , writing Letters and other Manuscripts , about ●…ose matters ; with other wayes , wherein time , and experi●…ce of 7 , or 8 , yeares last past , hath been sufficient discoverers , and sure judges of you and your actions . And now we shall begin to make some appearance into publike light , unto whose view and judgements should we ( that have hitherto laine under so dark●… a cloud of manifold mis-apprehensions ) at first present our selves , but to the Supreame judicatory of this Kingdome , which is and hath beene in all times the most just and severe tribunall for guiltinesse to appeare before , much more to dare to appeale unto ; and yet withall , the most sacred refuge ánd Asylum for mistaken , and mis-judged innocence . 'T is strange , that having kept out of publike light , ( as you say ) all this three yeares space , you could not forbeare a little longer from telling fine stories of your selves , and publishing your particular private opinions in print : Especially , considering there was an Assembly of Learned Divines ( of which you are Members ) to declare unto , and with whom you might debate the points in difference : where ( also ) you know you have all freedome , and just respect . And I must tell you , 't is the judgement , of some of your good friends , that you were much mistaken in the time now , and that you had been farre more excusable , if you had put out this Apologeticall Narration a yeare or two agoe : they interpreting it a violation of the Or●…nce , by which you are Members , a high affront , and contempt to the Assembly in pre-judging of it : and such a preingaging of your selves , and party ; as you cannot retreat so easily , and with that honour as you might before : As also , a ground of much disturbance and prejudice with the people against what shall be determined by the Assembly . As to that , you say , we now begin to make some appearance into publike light : In a sense'tis true , for all the time , that you have beene in your Church way , both in Holland and England , you have carried things closely ; and conceal'd all that you could possibly , your opinions , and practises , with the grounds of them , from your brethren the Ministers , who studied and understood the points : But for tender conscienced , and weake Christians ( especially such whom you had any interest in , any wayes , and you had any probability to gaine to you ) you have not been wanting , either in letters of Invitation , or cominending some books of the Church-way to them : as also by preaching , and conference to draw them to you . As for that quere , Unto whose view , and judgement , should we at first present our selves , but to the Supreame judicatory of this Kingdome ? I answer , 1. To any , rather then to the two Houses of Parliament , to present before them such a darke , covert , doubtfull , un-true Relation . 2. In these points of difference about Church-government and worship , you should have presented your selves rather to the Assembly than the Parliament , and if you consult the Ordinance ( by vertue of which you are Members ) you will find it more conformable to have first propounded your doubts to the Assembly ; and if the Assembly could not have satisfied you , then , afterwards you had an allowance of giving in your Dissents , with the grounds of them to both Houses . As to that passage , Your having hitherto laine under so darke a cloud of manifold misapprehensions : which you make the ground of first presenting your selves to the Parliament by this Apologie : How does this agree with what you write in page 24 ? And we found many of those mists , that had gathered about us , or were rather cast upon our persons , in our absence , began by our presence againe , ( and the blessing of God upon us ) in a great measure to scatter and vanish without speaking a word for our selves or cause . And if at your first appearing , so many of those mists , and in so great a measure were vanisht ; then surely , by that time your writ this Apologie , all might have been vanisht and scattered : But let me aske you : Whose mis-apprehensions , doe you understand , you lay under , that you present this Apologie to the Parliament , and appeale to them ? Doe you meane , you have laine under the darke cloud of the manifold mis-apprehensions of the Parliament 〈◊〉 or , of the people of the Kingdome ? Certainely , not under the darke cloud of the mis-apprehensions of the Parliament , They are too great , and wise a Body , to be guilty of manifold misapprehensions of you : Besides , what Ministers have had the sunne of their favour shining upon them , more then your selves ▪ You all have been made Members of the Assembly by them , called to preach before them , upon their publike solemne occasions : and some of you employed in extraordinary services : But if you understand the mis-apprehensions of the body of the people : why doe you present this Apologie to the Parliament ? what would you have them doe for you ? or how shall they free you from the darke cloud of manifold misapprehensions ? I suppose , you doe not expect , that the Houses should set forth a Declaration to cleere you five : neither make an Ordinance , that whosoever mis-apprehends you and your wayes , shall be reputed ill affected to the publike ( though M. S. your new great friend sets the brand of malignancie on them who are against you : ) Why doe you then appeale to them , in respect of the misapprehensions of the people ? or trouble them with so triviall a matter ? Doe you not know , the people will mis-apprehend persons , and opinions , though plainely and fully laid downe ? which yours never yet were . And indeed , for any cloud of manifold mis-apprehensions you have hitherto laine under , you may thanke your selves , and never appeale to the Parliament , to be a refuge , and Asylum , for your mistaken , and mis-judged innocence ; whenas according to your owne confessions in this Apologie , going in a new , and different way from all the Reformed Churches , you have never yet declared what you hold , and what not : neither have answered the Bookes written against your way , but have reserved your selves : And yet , whereas you pretend a cloud of manifold mis-apprehensions as the ground in this way , first to present your selves , and to appeale to the Parliament : And 't is a usuall phrase in the mouthes of your party to put off arguments with , that you are mistaken . I know not for mine own part , and some others of my bretheren , wherein any of you have been mis-apprehended by us ; but we have so farre judged of you , as to goe by no other rules but your known practises , and your letters , and other manuscripts given , and sent out to your followers ; and from what some who are of your own Churches , and your familiar friends have held out , and pleaded for , as your Principles : together with what we find in the printed Treatises of them of New-England , the New-England way being generally taken to be your way : and I heard Mr Bridge since this Parliament openly affirme it , for himselfe and others , we agree with them of New-England , and are of their Church-way : And Mr Burroughs hath said so too . As for the first presenting your selves to the Supreame judicatory of this Kingdome : had it not been , for the reasons given you above , I should not have spoken against it : but seeing you have appeal'd unto them , unto them ye shall goe 〈◊〉 unto the Parliament ; as the most just and severe tribunall for guiltinesse , and withall , the most sacred Refuge and Asylum for innocence , I appeale too : humbly desiring them ( if their great affaires can spare any time ) to read this Antapologie , with the Reasons I , above two yeare●… since , presented to the House of Commons , against your Helena of Independencie , and your Diana of toleration . Meane time I cannot but stand and wonder , that you knowing and acknowledging the Houses to be the Supreame Judicatory of the Kingdome , &c. how you had the face to presen●… an appeale to them in things untrue : wherein many people can point to and say , passages in the 25 , and 26 pages , are not so : I heard ( saith one ) at such a Church one of the five preach of their Church-way ; and I heard ( saith another ) another of them , at such a Church , preach the like . But why doe I wonder ? when it will appeare in the following discourse , you have so much in your own cause at this time lost your selves , and forgot your principles ; as that ye doe ascribe to the grace of God , and call God to witnesse your constant forbearance of publishing your opinions by preaching , &c. which how untrue 't is , I shall evince when I come to the 25 , and 26 pages , or else let me suffer . And thus much for the occasion , or Preface of this Apologeticall Narration . The most , if not all of us , had ten yeares since ( some more , some lesse ) severall setled stations in the Ministery , in places of publike use in the Church , not unknown to many of your selves ; but the sinfull evill of those corruptions in the publike worship and government of this Church , which all doe now so generally acknowledge and decrie , tooke hold upon our consciences long before some others of our brethren ; And then how impossible it was to continue in those times our service and standings , all mens apprehensions will readily acquit us . ] Here begins the Narration , wherein we may consider , the Matter of it ; and the Manner and way of the carriage and contrivance of it . The Matter consists , partly of Fact and Practise : And partly of Opinions and Tenents : both which all along in their Narration are interwoven within each other : Their opinions and Tenents in their practises , and their practises in their opinions . The matter of the Narration consists of three maine parts : First , of their Opinion and fact before their Exile : The second of their Opinions and Practises in their Exile : The third of their carriage and behaviour since their returne into England , from their first comming over to the time of putting forth this Apologie . The Manner of carrying it all along , is clothing the Narration in such words , phrases and in such a way ( though the Church principles are laid downe and maintained in it ) as to make the Parliament and Kingdome believe they differ little or nothing from the Reformed Churches , and from our Church now : And in the things wherein there is some difference , of which they give but three instances ( though the differences be many , and so great in their account as to constitute new Churches and to forsake communion upon them ) yet they render them so to the Parliament and Reader , as if the Reformed Churches in the differences between them could not but allow their way and practises , though there may be some just question about their own . Now this Apologeticall Narration in all the parts of it both for matter and manner hath many flawes , both of untruths , and of doubtfull , darke expressions , consisting of generals , &c. The particulars I shall observe all along , and give animadversions upon them in their proper place . Now before I answer to all the particulars contained in this Narration , I propound these two Questions to the Apologists to consider of . Quest. 1. Considering that all of you fell not off from the dark part together , nor upon enquiring into the light part at the same time , that you went not over into Holland together , neither lived in Holland nor England neere each other , neither communicated principles at first to one another , yea were not some of you for a good time so much as acquainted together , besides that you were not all in the same condition , with other different circumstances ; nay yet more that some of you , as Mr Bridge and Mr Sympson , for some yeares in Holland so opposite to one another : How you five could in this Apologie all along , both concerning matters of Fact and Opinion in England , Holland , and since your returne , make such narrations and solemne professions both positively and negatively ( not only every man for himselfe ) but each in the Name of all and for all : Amongst many instances I will name these ; 1. How you can in the third page , every man for the other , speake what is there expressed , for suppose Mr Goodwin might looke upon the word of Christ as impartially and unprejudicedly , &c. yet how can Mr Goodwin speake this for Mr Sympson and Mr Bridge ( the condition they were in being different from his ) and I wonder how Mr Sympson and Mr Bridge can write this as agreeing to them both , knowing so well the contrary , and having in many words and letters to their friends , charged each other with great partiality and self-seeking . 2. How could you in the 6th page , make that profession for one another , that all that conscience of the defilements , &c. did never work in any of us any other thought , much lesse opinion , when as you knew not one anothers thoughts and opinions . 3. How you can in the 24 , and 25 , pages write for one another , which we had not attempted in the least , we call God and men to witnesse our constant forbearance either to publish our opinions by preaching , &c. whenas you doe not know all that others of you may have done or preached . Quest. 2. Seeing you doe in this Apologie write so often we have so and so , and we have not , we had not , nor any of us , supposing now some of you to have done , or not to have done , yet if it be found that any of you have done contrary , whether are not the others guilty in this case , and is not the proving such facts against any one or more of you , a proving against you all , and a direct confutation of your Apologie in those particulars : For instance , suppose Mr Ny and Mr Goodwin have not for their particulars published their opinions by preaching , nor attempted in the least to make a partie , but yet Mr Bridge , Mr Sympson , Mr Burroughs , have ; and againe , suppose Mr Goodwin , Mr Ny , Mr Bridge , Mr Burroughs have not gathered nor added to their Churches multitudes , but Mr Sympson only , whither now Mr Goodwin and Mr Ny , having made professions , protestations in the Name of all , are not faulty and guilty too , and may not be justly charged in the Answer , of untruths in such particulars ( though Mr Bridge and Mr Sympson should only be formally guilty . ) The foure first lines of this Section , containing the relation of your stations in the Ministery , is granted you : But as to that part of this Section , The sinfull evill of those corruptions in the publike worship and government of this Church , &c. I desire to propound this question to you : Whether by the sinfull evill of those corruptions , in the publike worship and government of this Church , you understand the things reputed to be established by law , as the Book of Common Prayer : The Entrance into our Ministery by Ordination of Bishops , and living under the Episcopall government ? Or whether , by the sinfull evill , the Innovations in the government and worship , as bowing to Altars , &c. which came in of later dayes ? Now if you meane the first , that which usually was called , Old conformity , in opposition to the New : So I deny that all doe now generally acknowledge and decrie that as sinfully evill ; which appeares thus : Because that Remonstrance presented to the House of Commons in the beginning of the Parliament , subscribed by many hundred godly Ministers , conformists , and non-conformists for Reformation in Worship , Doctrine , Government and Discipline : The Government , Worship and Ceremonies were impleaded , in respect of many inconveniences , and evill consequents ; but Petitioning against them , as sinfully evill , and absolutely unlawfull was declined : And there are many Parliament men and Ministers , who have a great zeale to the present Reformation in casting out the Hierarchy and Ceremonies , who are not yet convinced that all their former practise in the way of old conformity , was sinfull : But as those times were , doe judge they did lawfully continue their standing in their places and in this Church : much lesse are they satisfied that either Episcopall government , or the Lyturgy were sufficient grounds of forsaking our Publike Assemblies , and erecting new : Amongst a cloud of Learned and godly men , take the testimony of Gerson Bucerus in his learned answer to Doctor Downham , who for the point of Episcopacie allowes not of schisme in the Church , but vindicates himselfe and others who keepe within the bounds of his opinion from being guilty in that kind . Which Answer to the first part of this Section is not here given by me , in the least to plead for the Hierarchy , Ceremonies or present Liturgy ( for I heartily desire their removall ) but only to shew the Apologists mistake in asserting that all doe now so generally acknowledge and decrie them as sinfully evill . And besides , if you understand these , you cannot be ignorant that Episcopacy , and the old Ceremonies took hold upon the consciences of many others before you : even upon the good old non-conformists you speake of afterwards , Yea , and upon many of your Brethren ( of the same time ) long before you , as Mr R. Mr H. Mr Sl. Mr R. Mr A. Mr P. cum alijs : who yet never ran into your principles of forsaking the publike Assemblies , and gathering Churches : so that many non-conformists leaving the Ceremonies before you , and yet being farre from your Church-way , may counter-ballance what you would gaine with the people by your Insinuations , and Narrations of leaving the Ceremonies long before some of us : But if by sinfull evill , you meane , the Innovations , of bowing to Altars , &c. then those of us who stand for a generall Reformation , did then acknowledge and decrie them , and they took hold upon our consciences assoone as any of yours : We as much abhorring bowing to Altars , publishing the Declaration for Sports , &c. as you : and witnessing more frequently against them in our Ministery then some of you . As to those lines in the close of this Section , The impossibility of continuing your stanaings in those times , I confesse there was a great improbability of continuing your publike ministery in those places of London , Cambridge , &c. But whether in some other parts of the Kingdome more remote and obscure you might not have injoyed your Ministery without an impossibility , I question . Neither at the first did we see or looke farther then the darke part , the evill of those superstitions adjoyned to the worship of God , which have been the common stumbling block and offence of many thousand tender consciences , both in our own and our neighbour Churches , ever since the first Reformation of Religion : which yet was enough to deprive us of the publike exercise of our Ministeries , and together therewith ( as the watchfulnesse of those times grew ) of our personall participation in some ordinances ; and further exposed us either to personall violence and persecution , or an exile to avoide it : which latter we did the rather choose , that so the use and exercise of our Ministeries ( for which we were borne and live ) might not be wholly lost , nor our selves remaine debarred from the enjoyment of the Ordinances of Christ , which we account our birth-right , and best portion in this life . ] For some of you , I judge this to be true , as of Mr Goodwin , and Mr Nye ; knowing something of the story of Mr Goodwins first comming to fall off from the Ceremonies , ( having seen and perused the Arguments and Reasons that past between him and Mr Cotton and some others : ) and Mr Goodwin assured me , some Moneths after his going off , that he had nothing to say but against the Ceremonies : The Lyturgy offended him not ; much lesse dreamed he of this Church-way he since fell into : So that is true , at first he saw but the darke part , and that but of the Ceremonies . But for others of you : as namely , Mr Bridge , and Mr Burroughs , whose hands are subscribed to this Apologeticall Narration ( and this passage is spoken in the Name of you all , not some , or most of us , ( as in some other passages ) but Wee , as relating to all , ) they did not at first see the darke part , nor the evill of those superstitions , ( namely , the Ceremonies ) but were men judged conformable , and practised conformity till the yeare of Bishop Wrens Visitation , and the sending down to Norwich his Injunctions : about which time , and upon which occasion , Mr Bridge , with other Ministers of the City of Norwich , being first suspended , and Mr Burroughs afterwards at the Visitation ; and times growing so very bad , that there was small hopes of admittance againe into their places upon ould Conformity , Mr Bridge tooke his degree per saltum , from a reputed Conformitant in the Church of England , and might have continued so till this present Parliament , ( for ought I know ) to fall suddenly into the Church-way , without long seeing , or looking into the darke part or inquiring into the light part of Church-worship and government , as that short space between his suspension at Norwich , and his being received into a Church at Rotterdam , and thereupon his fierce Letters to some of his old friends in Norwich to come from the Church of England , will fully show , by which it is manifest , the sinfull evils of those Ceremonies tooke not hold upon Mr Bridge , and Mr Burroughs consciences till suspensions for Bishop Wrens Innovations first took hold of them . 'T is confest the refusing of the Ceremonies in the places you were setled in , was enough to deprive you of the publike exercise of your Ministeries in those places : Especially considering the using of the Ceremonies could not preserve some of you from suspensions ; But the refusing of the Innovations , was matter enough to silence you there : But whether the simple forbearing of the Ceremonies ( especially having left your places , and not taken others ) was enough to deprive you of your personall participation in some Ordinances , and further exposed you , either to personall violence and persecution , or an exile to avoid it , that I much doubt , and am no way satisfied : Considering , notwithstanding the watchfulnesse of those times , that many non-conformists did injoy , not only some , but a personall participation in all the Ordinances of Worship , ( as we use to speake : ) namely , Word , Prayer , Sacraments , singing of Psalmes : and that in some good degree of peace ( so as to be kept out of the High-commission Court , and prisons ) and were not put upon a necessity of exile : And how ever , they resolved to venture some persecution , and violence to doe God some service in their own Countrey , rather then to leave the Land , and desert the cause of God here , and so give it up wholly , ( as it were ) to the enemy : If all others had done as you five , according to an ordinary way , what had become of this Kingdome ? But besides this I remember some of you , as Mr Goodwin and Mr Nye , after ye fell off from the Ceremonies , did for some space so long as you saw no farther then the darke part , partake in the Ordinances here , and in that of the Lords Supper too , without kneeling : and Mr Nye's children were baptized without the signe of the Crosse : and in the sixt page of this Apologie you acknowledge , that some of you , even after you actually were in this way of communion , baptized your children in Parishonall Congregations ; which I suppose you would not have done without liberty , from the evill of those superstitions annexed to the worship of God : And further , for some three yeares space after Mr Goodwin and Mr Nye , saw the darke part , ( nay , after some good time they saw the light part , ) they stayed in the Kingdome , and were both of them publike enough , and preached sometimes , yet free from personall violence and persecution , and needed not for any personall persecution or violence they were under to have left the Kingdome : And so Mr Burroughs , what ever his judgement was after his suspension about the darke part and the light part , was free and safe in the Kingdome till for some speeches spoken about the Scottish Warre in some company not to be trusted , he for feare thereof fled in all haste to Rotterdam . So that these things stumble me at the truth of these particulars , that you needed not have chosen for the bare refusing the Ceremonies , that which you so often terme Exile and Banishment to enjoy the Ordinances , and to avoide personall violence and persecution . But , how ever this is held out as a fine story to the Reader , yet to me , there are other Reasons seeme more probable ( which you thought good in your wisedomes to conceale ) which made you chuse that which you so affect to call Exile , namely , that you might enjoy all the Ordinances of Christ , ( as you use to speake ) whereof some of them the Reformed Churches have not , and that in your Church-way of separated Assemblies ( which is imply'd by you in the close of this Section ) as also , that you might have some maintenance by the people that went over with you , and still hoped upon the bad times in England to draw over more , which according to the good old non-conformists principles you could not doe : As also , that you might secure your selves from all possibility and feare of persecutions , be certainely safe upon the shore whilst your brethren were at sea sea in the storme . This being our condition , we were cast upon a farther necessity of enquiring into and viewing the light part , the positive partof Church-worship and government ; And to that end to search out what were the first Apostolique directions , patterne and examples of those Primitive Churches recorded in the New Testament , as that sacred pillar of fire to guide us . And in this enquire we lookt upon the word of Christ as impartially , and unprejudicedly , as men made of flesh and blood are like to doe in any juncture of time that may fall out ; the places we went to , the condition we were in , the company we went forth with , affording no temptations to byas us any way , but leaving us as freely to be guided by that light and touch Gods Spirit should by the word vouchsafe our consciences , as the Needle toucht with the Load-stone is in the Compasse : And we had ( of all men ) the greatest reason to be true to our own consciences in what we should embrace , seeing it was for our consciences that we were deprived at once of what ever was deare to us . We had no new Common-wealths to reare , to frame Church-government unto , whereof any one piece might stand in the others light , to cause the least variation by us from the Primitive pattern ; we had no State-ends or Politicall interests to comply with ; No Kingdoms in our ●…ye to subdue unto our mould ; ( which yet will be coexsistent with the peace of any forme of Civill Government on earth : ) No prefenment or worldly respects to shape our opinions for : we had nothing else to doe but simply and singly to consider how to worship God acceptably , and so most according to his word . This being our condition , must relate to what goes before , which I judge from the literall and gramaticall sense can be no other but this : That falling from the Ceremonies , which was enough to deprive you of your Ministeries , and the participation of some Ordinances , and further exposed you to violence or exile to avoide it , which latter of exile you chusing rather for the ends specified , that put you upon a necessity of enquiring into and viewing the light part , the positive part of Church-worship and Government ; Which words seeme to carry this sense that upon your chusing exile , you fell upon enquiring into the light part , and not before , and all the understanding Readers , whom I have spoken with about this passage , take them so : But because you doe not positively say so , and your words may have some evasion ; and I would not fasten any thing on you , as said by you in this book that you affirme not ; Let me put to you , for the understanding your minds , this question , Whether you take chusing an Exile , for , your resolution and purpose when you should see convenient time to leave the Land ; ( and not for your actuall leaving the Kingdome ; ) and so fell upon enquiring and viewing the positive part of Church-worship and Government ; and to that end to search out what were the first Apostolique directions recorded in the New Testament , whilst you were in the Kingdome ? Or else , Whether after you were come into Holland , and so actually were Exiles , then you were cast upon the enquiring into the light part ? Now if you meane , these words , in the first sense , and that the Reader must understand them so ; which I must tell you ( as it is a very harsh sense , and for a Narration to speake so doubtfully , is not faire , ) so all your discourse following upon it in the 3 , 4 , 5 , 6 , 7 page is vaine , and to no purpose to work that in the minds of the Reader which you drive at : Besides there are many passages in those pages cannot admit of such a sense , but plainely referre to your being in Holland ; as , those words , The places we went to , the condition we were in , the company we went forth with ; and we had of all men the greatest reason to be true to our own consciences in what we should embrace , seeing it was for our consciences that we were deprived at once of what ever was deare to us ; with many other like passages : But if you meane the words in the second sense , as the coherence and scope of the discourse going before and following , carry it ; namely , that when you were in Exile , then you began to search out the positive part of Church-worship and Government ; let me propound my reasons , why I doe not beleeve it , but doe judge , that most of you ( if not all ) were upon the light part , and in the Church-way in your judgements before your leaving England , and so when you came over needed no great search into it . In the sixt page you speake expressely , that some of you were actually in this way of communion , and after that baptized your children in Parishonall Congregations ; which words there exprest must of necessity referre to England before your going over , and cannot be understood whilst you were in Holland or since your returne into England , unlesse you meane things quite otherwise then you speake . And that you were beyond the darke part , the evill of those superstitions adjoyned to the worship of God , ( which have been the common stumbling-block of many thousand tender consciences , which cannot be understood but of the Ceremonies and some corruptions in the Lyturgy ) let me besides your own confession in the sixt page , put these questions to your consciences , and in your answer deny them if you can . 1. Whether some of you whilst you were in England , did not for a long time , wholly forbeare comming to the Lyturgy , and comming to the Lords Supper at all in our Congregations , because of the prescribed forme of Prayer , and mixt Communion ? 2. Whether one of you five told not some friends that he had found out a forme of Church-government as farre beyond M Cartwrights , as his was beyond that of Bishops ? 3. Whether another of you had not so much declared his judgement against the lawfulnesse of set formes of prayer prescribed , as thereupon , at the request of some great persons of worth , Mr Ball ( now with God ) had not a conference and dispute with him at Mr Knightlyes upon it ? And whether the same person residing near Banbury did not both by preaching and otherways vent many things against prescribed formes of prayer , and Communicating in our assemblies , so that the Countrey thereabouts was much disturbed , and that painfull preacher Mr Wheateley ( now with God ) much grieved by the falling off and withdrawing of some ? 4. Whether also , one of these Apologists , was not so farre gone in the principles of the new Church-way , as that he would not be married by Ministers , but deferred marriage till he came into Holland , where presently after his comming he was married , ( not in the way of the Reformed Churches there , ) but by the Magistrates according to the way of the Brownists , as it is laid down in Robinsons Apologie ? 5. I aske , What some of you , whose Names are to this Apologie , with other Ministers of your way ( who are now with God ) with some Gentlemen , did at Missendon in Buckingham-shiere , the winter and spring before you went into Holland , and whether that company which went over with you into Holland were not engaged in the Church-way , and principles before you left England ? And I aske , how long it was , when once you came to Viana , where you setled for a time , before you practised your Church-way ? Whether you tooke any long time of searching-out what were the first Apostolique directions , before you fell to the practise of it ? I deny not but you might adde somethings to your Church-way after your comming over ; and had you stayed there till this time you had added with a witnesse : of which I shall speake more afterwards . 6. If Mr Bridge carried not the positive part over with him , I aske , whether upon the change of the ayre presently after his comming over , without any great time of searching out what were the first Apostoilque directions , he were not admitted a member in the Church-way , and then chosen one of the Ministers of that Church at Rotterdam , And whether Mr Burroughs , flying over for words spoken , was not quickly admitted into the Church at Rotterdam ? So that , if these instances be true , here was no great time of enquiring and viewing , after Exile , before you fell to practise ; nor no great time allotted to search out what were the first Apostolique directions , patterne and examples of those Primitive Churches recorded in the New-Testament . And to put it past question that you were resolved of your Chu●…-way before you left England , ( at least Mr Goodwin and Mr Nye ) I have a Letter by me under Mr Archers hand the Pastour of their Church , dated Septemb. 12 , 1637. which was about six weekes after landing , ( for in another Letter from him to me , he writes , I landed Iuly 27. ) wherein he writes thus in way of an answer to a passage in a Letter of mine dated August 23. concerning his being in the Church-way ; As for your judgement and the worke you are about , I heard of it before : and have not so long stood by afflicted , soberly and conscientiously ta search out the truth , but have throughly seene into the bottome of it , in such a measure , as I am confident that in the end you will all come to us , and not we to you : And in the same Letter he speakes of all with him to be of the same judgement , which fully shewes their engagement before they came to Holland . But as to that Dilemma , whether before your going into Holland , or whether afterwards you fell upon the positive part of Church-worship and Government ; it matters not much in reference to that which followes upon it : for even that which is granted by you without any question , namely , your stumbling at the Ceremonies ; and thereupon chusing Exile to avoide the possible hazard of personall violence and persecution , which put you upon necessity of enquiring into the light part , hath much in it of selfe to byas , and to draw you to that way of Worship and Government in which you are in , that so you might be provided for , well and comfortably in your Exile with company and maintenance ; ( which only could be in these principles of your Church-way ) for according to the non-conformists-principles you could not have drawne any over , nor set up your Church-way : and I should in reason have thought , that had you been free and not cast upon this necessity by chusing Exile , ( as my selfe and others were ) in the studying of these points , ( though in as much danger from the Prelaticall faction as your-selves ) you might more impartially and without preingagement have seen the truth : for it is too often seen , that necessity is ingens telum , and drawes aside often the judgement and practises of good and wise men : and so might doe yours : And therefore you must pardon me if I question whether in your enquiry into the first Apostolique directions , you lookt upon the word of Christ as impartially and unprejudicedly as men made of flesh and blood are like to doe in any juncture of time that may fall out : I judge , the Reformers in the Reformed Churches of Geneva , Scotland , &c. upon many reasons , ( some whereof are hinted by the Commissioners of the Church of Scotland ) were like to looke more impartially , and without prejudice upon the word of Christ , then you ; they were not forced to fall on their Church-government , by a necessity of Exile , but having learned it from the word , some of them suffered Exile for it : and others resolved to hazard the utmost for it , not upon every feare and imagination , forsaking their people and countrey ; but resolving to doe the will of God , and to promote his cause in their own countrey what ever it cost them : And besides the first Reformers , I beleeve there be many in these times , who studying these points have looked more impartially upon Church-government and discipline , and been freer from engagements and worldly respects then your selves : and when I weigh the Reasons intimated of your impartiality , and free guidance by the Spirit , I am no way satisfied , but they serve all to afford temptations to byas you that way you are in . As 1. For the Company you went forth with , both men and women were principled and ingaged in the Church-way , and the company some of you went to , being in the open practise of it : And 2. As for the Places you went to , namely , Holland , that gives liberty of conscience , and toleration to sundry Sects , which is an invitation to errours ; So that you had certainty of enjoying your way there : 3. As for the Condition you were in , ( which is before specified , ) so besides one of you was not willing , for some reasons he knowes best , to live wholly upon his wives meanes , and so needed a Church to allow him maintenance : Another being in debt : A third forced to fly for feare of severe punishment for words spoken left you not as freely to be guided by that light and touch Gods Spirit should by the word vouch safe your consciences as the Needle toucht with the Loadstone is in the Compasse : So that if these circumstances be well considered ; with some others of the like nature ; the doore of hopes , being shut up here , of your publike Ministery , and the meanes of livelihood to most of you , and without holding and maintaining these principles , there being no way of having Churches , whether it is not more probable , you being men made of flesh and blood , ( as that you confesse your selves ) and having hearts deceitfull as well as other men , may be partiall in this relation of your selves , and the temptations of company , place , condition draw you strongly , though you thought it not . But before I passe to other Reasons exprest by you in this page , I cannot passe over the high and great words of your selves , namely , In this enquiry we lookt upon the word of Christ as impartially , and unprejudicedly , as men made of flesh and blood are like to doe in any juncture of time that may fall out : the places we went to , the condition we were in , the company we went forth with affording no temptation to by as us any way , but leaving us as freely to be guided by that light and touch Gods Spirit should by the word vouchsafe our consciences , as the Needle toucht with the Loadstone is in the compasse . Brethren , it had been more humility and modesty to have suspected your selves , and to have prefer'd in honour , others before your selves , and it had been more agreeable to the counsell of the Holy Ghost , not to have thus extold your selves : Who are you ? And what are you ? that you should affirme all this of your selves : The Apostles St Paul , Peter , Iames and Iohn , would not have spoken these words of themselves : and indeed , some of the words doe more suite the condition of Angells , and the spirits of just men made perfect , then men on earth subject to like passions as other men : What! your condition , &c. afford no temptation , to by at you any way , but leaving you so freely , &c. 'T is such : a piece of selfe-flattery and pride , that hardly the Popes-parasites have in the sense of these words exceeded : The great lights of the Church in the first Reformation , Luther , Calvin , Knox , &c. would have blusht to have had these lines affirmed of them , much more to have been spoken by themselves : but how meanely soever you may think of the Reformers before you , in comparison of your selves ( as some passages in your Apologie imply ) yet how know you who may come after you to excell you as much in light , as you judge you doe the Reformers that went before you , that you speake of the time that may fall out , and is yet to come : can you foresee what men are like to doe in aftertimes . As for that expresse reason : You had of all men the greatest reason to be true to your own consciences in what you should imbrace , seeing it was for your consciences that you were deprived at once of what ever was deare to you : In which passage , you intimate your great sufferings above other men , as if you above others had the greatest reason to be true to your consciences , they not suffering like you : I must tell you , I know some men , that for God and his truth suffered more in England then all you five , and all your Churches put together did in Holland ; who yet were against your Church-way . And for this reason , there is little strength or truth in it : and the former part of it is as likely to be true as the latter : Let me sadly put the question to you : How dare you affirme , that for your consciences you were deprived at once of what ever was deare to you I Were not your wives , children , estates , friends and lives deare to you ? Had you not all these with you 〈◊〉 and did you not in the Netherlands live in the best places , in much plenty , ease and pompe ? But what great deprivation at once is this , of what ever is deare ? for men to take their own times , and to goe in Summer time with Knights , Ladyes and Gentlewomen with all necessaries into Holland , and there to take choice of all the Land where to reside , and with wives , children , in the midst of friends and acquaintance , free from the feares , and possibilities of vexations of the Spirituall Courts and Prisons , to injoy all plenty and freedome , as you did ? There are many would have been glad , and still would be of such a deprivation at once , as to be so Exiled into Holland , to be able to spend , two , or three hundred pounds per annum there . And I must here mind one of you , in whose Name this reason is brought , that this cannot be affirmed of him , that for his conscience he was deprived at once of what ever was deare to him , seeing he fled into Holland for words about State matters . As for those other Reasons following : You had no now Common-wealths to neare , to frame Church-government unto , you had no State ends , or poloticall interests to comply with ; no Kingdom●… in your eye to subdue unto your mould ; no preferment or worldly respects to shape your opinions for . Suppose all this to be true which you say , ( which yet , I for my part , upon good reasons doubt ) what will you build upon it ; What followes , that therefore you must alone be in the right for Church-government ? 't is denied , it no way followes : for many of the poore Anabaptists and Brownists had no new Common-wealths to reare , not so many State ends , and politicall interests to comply with , as you ( as upon good reason , and the experience of you here , all men will grant : ) and yet you confesse the Anabaptists and rigid Brownists are out of the way . And besides , had not many of the first Reformers , ( as the Commissioners of the Church of Scotland well observe ) as few Common-wealths to reare , as few State-ends , or policicall interests to comply with , as you ? Nay , are not some of you greater States-men , and polititians , and looke more to preferment and worldly respects , then ever they did ? And are there not amongst us in these times , men differing from your Church-way , that eye Common-wealths , State-ends , and politicall interests as little as you doe ? why then is all this brought in by you ▪ quorsum haec ? to what end is all this , with the preceding passage , but to insinuate with the people as if you alone were the men that lookt so impartially and ●…prejudicedly on the word ; as if you alone had no State-ends , nor politicall interests , no●… 〈◊〉 preferments in your eye ; and therefore in searching into the word have found out the right way : but other men , not having suffered as you , and having State-ends and worldly preferments to looke to , &c. they are out of the way . But , as I said , I doubt concerning all these grounds given by you : You had new Common-wealths to reare ; to frame Church-goverment unto , when you first fell to these principles ; namely , the new Common-wealth of New-England to frame your Church-government unto , where some of you were first bound in your thoughts and purposes ( as you well know , ) and I shall make more evident in a following page : And therefore the Church-government there might stand in your light when you first enquired into the Church-way ; and might cause some variation by you from the Primitive patterne , namely , to looke too much to that where you thought to have Ministery and Subsistence : You had also , some ends , and interests , and worldly respects to comply with in your going into Holland , rather then New-England which you first intended : and these may fitly be termed State-ends , and politicall interests , namely ●…at when some great persons , Lords and others should be forced , through the badnesse of the times , ( as was expected and feared ) to seek for shelter in Providence , and Hispani●…la , you might be there ready to remoove with them , and be taken along into those Countreyes , where you hoped to set up new Churches , and subdue those Countreyes and people which should come over , into your mould . Or if otherwise things in England should come to have a great turne , ( as they had by this Parliament ) then also by being in Holland rather then New-England , you were nigh hand , and your estates more at command , quickly to returne to England , having this Kingdome in your eye , hoping you might either subdue England into the way of your Church-gover●…ent ; or else gaine a great party to you 〈◊〉 the Kingdome , ( which we see is unhappily fallen out : ) And 〈◊〉 , all the State-ends and interests to come , which you might lo●…ke upon in your remooving to Holland , there were worldly r●…spects and interests for the present , to make you goe in the Chur●…-way ( as I have before observed . ) And to all these , whereas yo●… make the having no new-Common-wealths , no Kingdomes to eye , to frame Church-government unto ; as the ground of falling upon the right way ; Let it be considered by you and the Reader , that the framing of a Church-government according to the conjunction of a few godly persons , either in a Plantation , or as strangers in a Common-wealth ; and not considering of a Church-government for Nations and Kingdomes , that when Kingdomes and Nations doe receive the faith , and the Magistrates are Christians and Orthodox , that there must be a Church-government as for a Nation and Kingdome ; is that very thing that deceives you : there being , alia ratio urbis ac orbis , and so a great difference of governing a family two or three , or of a Towne , and of governing a Nation and Kingdome . But as for that Parenthesis you make , before you end this Section ; ( That your Governement will b●… coexistent with the peace of any forme of Civill Governme●… on earth , ) out of the great care you have , least your Church-g●…nment should suffer in the thoughts of many ; ( that it is not consistent with the peace of Civill-government ) 't is so farre from truth , that your Government and Church-way cannot stand with the peace of any forme of Civill government ; no not with Democraticall government , much lesse Aristocraticall ; or Monarchicall : but should it be but tolerated , much more established , as the government in a Kingdome and Nation ; we should quickly find the contrary with a witnesse . In this Intervall of Church-government we feele ( without a formall toleration of it ) woefull effects opposite to the peace and good of civill government : And I desire to know from you , how you will proove it , and we shall be assured of it , ( for we dare not take your bare word ; ( seeing that never yet any Kingdome , or Nation entertained your Church-way and government , there being yet no experiment of it , which of the Presbyteriall goverment hath been in Kingdomes and Common-wealths this fourescore yeares . And I must tell you that in New-England ( which yet was farre from being a Kingdome and Nation ) when they began to multiply and encrease , this government had like to have ruined them , both in Church and Common-wealth : and had they not enterposed , ( and since doe daily ) the power of the Magistrate , and many suitable principles to the Presbyteriall way , they had been ruined before this : and what yet will be the issue ( unlesse they fall off more and more from their Independency ) a little time will shew , and there are Letters from thence complaining of the confusions of necessity depending on that government . We were not engaged by Education or otherwise to any other of the Reformed Churches ; And although we consulted with reverence what they hold forth both in their writings and practis●… , yet we could not but suppose that they might not see into all things about worship and Government , their intentions being most spent ( as also of our first Reformers in England ) upon the Reformation in Doctrine , in which they had a most happy hand : And 〈◊〉 had with many others observed , that although the exercise of that Government had been accompanied with more peace , yet the practicall part , the power of godlinesse and the profession thereof , with difference from carnall and formall Christians , had not bee●… advanced and held forth among them , as in this our Island , as themselves have generally acknowledged . We had the advantage of all that light which the conflicts of our own Divines ( the good old Non-conformists ) had struck forth in their times ; And the draughts of Discipline which they had drawn ; which we found not in all things , the very same with the practises of the Reformed Churches ; And ●…hat they had written came much more commended to us , not only because they were our own , but because sealed with their manifold and bitter sufferings . We had likewise the fat●…ll miscarriages and ship-wracks of the Separation ( whom ye call Brownists ) as Land-marks to forewarne us of th●…se rocks and shelves they ran upon ; which also did put us upon an inquirie into the principles that might be the causes of their divisions . Last of all , We had the recent and later example of the wayes and practises ( and those improved to a better Edition and greater refinement , by all the fore-mentioned helps ) of those multitudes of godly men of our own Nation , almost to the number of another Nation , and among them some as holy and judicio●… Divines as this Kingdome hath bred ; whose sincerity in the●… way hath been testified before all the world , and will be to all generations to come , by the greatest undertaking ( but that of our father Abraham out of his own Countrey , and his s●…ed after him ) a transplanting themselves many thousand miles distance , and and that by sea , into a wildernesse , meerely to worship God more purely , whither to allure them there could be no other invitement . And yet we still stood as vnengaged spectators , free to examine and consider what truth is to be found in and amongst all these , ( all which we looke upon as Reformed Churches ) and this nakedly according to the word ; We resolved not to take up our Religion by or from any party , and yet to approve and hold fast whatsoever is good in any , though never so much differing from us , yea orposite unto us . ] It may be if you had been engaged by Education , or otherwise to any other of the Reformed Churches , that you had seen the order , and peace in some of the Reformed Churches ; and had you conversed with them before you drunke in these opinions ; you had never been transported with them in opposition to so many most worthy Churches : but to what end is this brought in , with all those particulars newly mentioned in the foregoing page ; ( We had , we had , ) with that passage in the close of the last Section : We had nothing else to doe but simply and singly to consider how to worship God acceptably and so most according to his word ? unlesse to insin●…ate , and to cast an aspersion upon all others , they had so and so ; and they were engaged by Education and otherwise : ( a fine R●…hetoricall way of casting blemishes upon all others , and freeing your selves ) as much as in plaine English to say , That State-ends , politicall interests , preferments and worldly respects , ingagements by Education , and such like ; with the streame of publike interest , might beare all others down , that they should not find out the truth : but you , alas ! good men , so f●…e from having any thing to doe in this world , or regarding worldly preferments , or hanging upon great persons , that you must needs find out the truth . But as you would bring Education in , and conversing with the Reformed Churches , as the by as to draw many to the Presbyteriall way ; So let me tell you , though you were no●… engaged any way to the Reformed Churches of Europe , yet you were many wayes to the Reformed Churches of New-England ▪ and to some prime m●…n in New-England , by a high admiration of them . One of you ( more especially ) was so e●…aged in his high thoughts of one of the Ministers of New-England , ( by whom also , I am sure he was first taken off the darke part ) that he hath said , there was not such another man in the world againe : Which Minister , after his going into New-England , and falling into the Church-way there , and sending over Letters into England , about the New-way ; presently after these Letters , began the falling off , and questioning Communion in our Churches : and before these Letters were sent into England , and the coppies of them communicated to divers ; I never by discourse with any of you , nor from others , heard , that you were fallen into the Church-way . As for your consulting with reverence what the Reformed Churches held forth , both in their writings and practice , that could be no long time , ( as appeares by what I have before prooved , ) , and besides , the short time you tooke to consult of Church-government and worship after your landing in Holland , there are many passages in this Apologie shew no great reverence towards them : and if a man should guesse of your reverence to the Churches of Scotland and France by many of your way both Ministers and people , what they speake of Presbyteriall government , and of those Churches ; he would conclude it were very little : But these good words of the Reformed Churches , are to make way for a back-blow to those Churches , and to get some advantage still to your own way , namely , that you could not but suppose that they might not see into all things about worship and government , their intentions being most spent upon the Reformation in Doctrine , &c. And why may not I suppose the same thing of Mr Goodwin Mr Nye , and the rest of you ? that you may not see into all things about worship and government ; for if they might not , then much more not you , they excelling you in piety , learning , sufferings , yeares : But suppose the Reformed Churches at first might not , yet considering that it is now , above fourescore yeares , since government and worship was purged ( as well as Reformation in Doctrine , which you say was so well setled at first ) and since , so many questions and controversies having risen about Worship and Government in their Churches and ours ; as about Morelius , and about the Anabaptists and Brownists ; and of late the Independents : and these differences having been debated in Synods and Assemblies , having heard and seen all they could say against Presbyteriall government , and what could be said for themselves ; if either they or you , had the truth on your sides ; what reason can you give , why they should not see into it upon so much enquity , study and dispute , the Reformed Churches being more free to entertaine truths , and change somewhat in their Discipline then you were in your first entertaining this New-way ? For example , The Churches of France , living under persecution for their Religion , and the truth of God , if your way had any truth in it , it were all one for matter of persecution to receive yours as their own . As to that passage in this Section , concerning the good old non-conformists , that you say , We had the advantage of all that light which their conflicts struck forth in their times , &c , I answer , a great part of their light , as in Mr Cartwright , Mr Hildersham , &c. was against the Separatists and their practises ( as their writings testifie , ) as well as against the Diocesan Bishops and Ceremonies : and it had been happy for you and this Kingdome , that you had made better use of their light , and of their draughts of Discipline ; the Reformation had been more easie , and the godly party more united , and the common enemy had never conceived such hopes and taken such heart as he does from your opinions . And what ever you say , it seemes , that a great part of what the good old non-conformists writ , came not much commended to you , ( though your own , and for all their sufferings ) because you follow it no better . As to that passage , about the Separation ( following the passage of the Non-conformists ) It is well , you ( acknowledge that the Separation had fatall miscarriages , and ship-wracks in their way : and it was well you tooke such notice of them , that you counted them as Land-markes to fore war●…e you of those rocks and shelves they ran upon : and that thereupon you did enquire into the principles that might be the causes of their divisions : this is one of the best passages in your book : ( As there are foure passages ( among so many bad ) that are good and usefull : One of the Parliament : A second of the Assembly of Divines : The third , this of the Separatists : The fourth , a Description of many of the Pro●…torus , and people of this Kingdome : ) But it had been better , you had , made so good a use of this observation and enquirie in Gods visibly witnessing from Heaven against the Separation , in giving them up to fearfull sins , in inflicting fearfull judgements , and leaving them to strange divisions ( which your selves allude to in this passage ) and you know was in the stories of Browne , Bolton , Barrow , Smith , Iohnsons , &c. so as to have kept further from their principles ; and thereupon to have feared forsaking communion with our Churches , and setting up Separated Assemblies , and agreeing so much with them in most of the fundamentall and essentiall principles and practises , and not to have come so nigh to them against whom God witnessed by so many fatall miscarriages and ship-wracks , as only to resine and qualifie Brownisme , and to spinne it of a finer thred then the old Separatists did . But let me here put this Dilemma to you : Seeing the Separatists fatall miscarriages and ship-wracks , did put you upon an enquiry into the principles and causes of their divisions ; upon the enquiry either you found out and discovered those principles , or you did not : If you did not discover them , why doe you insert these words here , and carry it so to make the Reader beleeve as if you had : and that you declined the rocks and shelves they ran upon : But if you did discover those principles of the Brownists , which were the causes of their divisions ; why doe you passe them over in silence ? In this Apologeticall Narration you make many a parenthesis , and addition to what you are speaking of , nothing so materiall nor proper to the points in hand ( for example , In that passage immediately following these words , you lanch out into the high praises of New-England in many lines ) as the laying downe those principles , which are the causes of the Brownists divisions , would have been : So that I much wonder ( if you found them out ) that you past them over in silence , for these might have been of great use to the Separatists themselves for the time to come , and of great use to have preserved others from Brownisme who are inclining that way , besides the benefit to your own party by looking upon them to prevent the like fatall miscarriages and ship-wracks in their way : so that I know not how this omission of yours can be excused . Besides , how came it to passe , that you who are the Authours of this Apologie , and your Churches made no better an use of all your enquiry and discovery ? but in the time you were abroad to fall into the same fatall miscarriages and ship-wracks , namely the same divisions and sins ; nay , greater and worse then some of the Separatists Churches did ; ( as ever I heard . ) For proofe whereof I have been informed both by word of mouth and Letters from good hands of these following particulars . In Holland there were but two Churches of your way and communion , one of which was at Rotterdam where Mr Bridge and Mr Sympson were members , and afterwards Mr Burroughs : which Church of Rotterdam ( like the old Separatists at Amsterdam ) split into two ; Mr Sympson at first , and some others after him renting themselves from Mr Bridges Church to the great offence thereof ; Mr Sympson setting up a new-Church , Mr White the Merchant and his wife only at first joyning with him : Mr Sympsons Church being founded by a woman , ( Mr Bridge himselfe heretofore telling me so , and calling Mrs White the Foundresse of that Church . ) And after this great rent , and setting up a Church against a Church under Mr Bridges nose , Mr Ward , Mr Bridges colleague , and old friend at Norwich was deposed from his Ministery and office , for frivolous matters and some differences by Mr Bridges Church : And here if I should but relate all the maine passages that fell out between these Ministers and their Churches , after this Renting and Deposition within the space of a yeare following , namely the Letters sent into England , each for themselves , and against each other ; all the stories told of one another ; and all the bitternesses and revilings between the Churches of Mr Bridge and Mr Sympsons ; with the desperate scandalls and reproaches cast out ( especially upon Mr Bridge ; ) the Readers eares would tingle , and I should be too long ; especially , because I must touch upon this string againe when I come to that story related in the Apologie , page 16. The other Church was first at Viana , then at Arnhim , of which Mr Goodwin and Mr Nye were Teachers , concerning which Church , if I should but relate all the strange conceits and opinions held , and practised in that Church , ( besides some preach't ) even before Mr Goodwins and Mr Nye's comming back to England , with all the differences and divisions that fell out ; I should make this answer too large : I will for the present relate these few passages , reserving the rest till I put out a●… Rejoinder upon their Reply to this Answer . Anointing the sick ▪ with oyle was held in that Church of Arnhim , as a standing ordinance for Church members , ( for others had no right to that ordinance ) as laying on of hands was a standing ordinance for Church Officers : There was a writing amongst them in many hands , prooving it to be so , and there were some cases propounded , with what oyle the sicke members of the Church were to ▪ be anointed , and there was a resolution of the case , namely with Olive oyle . A copy of this writing some Ministers of the Assembly have perused , and one of them hath it amongst his papers in the Countrey . Mr Goodwin ▪ did anoint a Gentlewoman ( whose name I conceale ) when she was sick , and she recovered after it ( they say . ) A Gentleman of note in that Church , ( one of those two so much commended in the twentieth page of this book , for wisedome and piety , ) did propound in the Church , that singing of Hymnes was an ordinance , ( which is that any person of the Congregation exercising their own gifts , should bring a●… Hymne and sing it in the Congregation , all the rest being silent and giving audience ; ) now upon the propounding of this , another Gentleman did oppose it , ( as not judging it an ordinance : ) to whom the former Gentleman replied , that he destroyed in opposing this , what he had built up : whereupon words passing between them , a difference grew between these two Gentlemen ; and this second Gentleman was complained of to the Church by the first : and upon hearing the whole businesse , and all words that past between them , this second Gentleman was censured by the Church , and Mr Nye charged sin upon him : ( that was the phrase ) in many particulars , and still at the end of every charge Mr Nye repeated , This wis your sin : After , this censure so solemnly done , the Gentleman censured , brings in Accusations against Mr Nye in severall Artiles , charging him with pride , want of charity , &c ▪ in the manner of the censure ; And this being brought before the Church , continued in debate about halfe a yeare , three , or foure dayes in a weeke , and sometimes more before all the Congregation : divers , of the members having callings to follow , they desired to have leave to be absent : Mr Goodwin of●… profest publikely upon these differences , if this were their Church-fellowship he would lay downe his Eldership ; and nothing was more commonly spoke among the members , then that certainely for matter of Discipline , they were not in the right way , for that there was no way of bringing things to an end : At last , after more then halfe a yeares debate , not being able to bring these differences to an end , and being to come into England , they had their last meeting about it , to agree not to publish it abroad when they came into England , hoping that God would give some opportunity when they came into England to make an end of it , which whether it be ended yet . I doubt much , because of some speeches reported to me spoken by one of these persons concerning the other two : Now if this Church of Arnhim , consisting of Ministers , moderate and wise , standing upon their credits and reputations , and of prime Gentlemen , and pick't Christians , being in exile , and leaving all for their consciences ( as they say ) doe yet run into such strange conceits , and breake among themselves thus , what can be expected of Independent Churches here , that may consist of raw and fiery spirited men , and of the vulgar and all kind of spirits ? But before I leave this passage of yours concerning the Separation , pray let me aske you the reason of this Parenthesis , and to whom you speake it , ( whom ye call Brownists ? ) and why could you not have writ , who are commmonly called Brownists ? Is it not to both the Houses of Parliament to whom this Apologie is presented , and to whom you appeale ? your discourse being carried as spoken to them ; and does not this phrase of speech carry with it a secret checke of the Houses for calling the Separatists Brownists , calling them so , as you would not call them ? But who are you , that you may not speake ( for so much as concernes this ) in the language of both Houses ? if both Houses call them Brownists , Why may not you Five terme them so ? but , we may guesse the Reason , Mr Browne and your Principles are too nigh a kinde , and you feared , lest you might be called so : but let me tell you , though the Reformed Churches may not be called disgracefully Calvinians , ( as the Commissioners of the Church of Scotland have well observed in their late book ) yet the Separatists , and all Sectaries , may fitly be termed from the Authours , and so the Separatists , justly called Brownists , because as he was one of the first Leaders in that way ; so he was the first that digested that way into forme and method , and writ so for it : and the first that visibly and openly drew so many out of this Kingdome beyond the Seas : and therefore both Houses of Parliament , and others too , may truly terme those who goe in Brownes-way , Brownists . As for that last passage in this Section , that last of all , We had the recent and la●…er example of the wayes and practises of those multitudes of godly men of our own Nation , &c. which ( without so many words ) you might have said New-England ; but that on purpose you would take an occasion of extolling them to the Heavens , and so render both your selves and way in them more glorious both to the Parliament and people into whose hands your Apologie should come . Sure , you might more truly and ingeniously have put them in the first place , and have writ , First of all , We had the recent and later example of New-England ; which wrought ( to my knowledge ) with some of you very much : and that the purposes and intentions of some of you , were first for New-England ( as you may remember some of you told me . ) One of you marrying a wife in reference to your going to New-England ; and how farre he was hindered , or altered by her death , he knowes . Another of you , having sent over goods before , ( and in particular ) books , where he meant to follow after . ( I have a very bad memory if these things be not so . ) A third , ( namely , Mr Simpson ) when he desired his dismission from that Church at Rotterdam , he alleadged that as a cause , that he was intended for New-England : but I must examine the Encomium , made by you here , of New-England , and see whether to make it hold , the words must not have the allowance of that figure in Rhetorick called Hyperbole : the first part of the praise is , Multitudes of godly men of our own Nation , almost to the number of another Nation . Are the godly men in New-England so many in number , that they are almost the number of another Nation , that they doe almost make such another Nation as England ? then New-England hath more godly persons in it then old England ; for the multitudes of godly persons amongst us , are not almost so many here , as to make another Nation : but it will be found , that granting , all the men in New-England were godly ( which yet you dare not affirme ) seeing multitudes live there without the Church , who are not accounted visible Saints ) yet what are they to so many people as are in England ? reckon up all the persons in New-England , good and bad , and list them , and they will be found not to come almost to the number of the Nation that lives in London ; nay , hardly to come to the twentieth part there : What are they then in New-England to this whole Kingdome ? and then doe but substract all that are not of their Church , and it is evident your affection is better to New-England then your Arithmeticke , and in this particular , that Proverbe of Almost must help you : But shall I give you the reason of this stretching here ? 'T is to possesse the Parliament and Kingdome what a great party you have for your Church-way , Almost another Nation in New-England , and Almost another Nation of your way in old England , which may serve to ballance your opposite party of Presbytery in England and Scotland ; and therefore the Parliament shall doe well to take notice of your Numbers , to grant you a Toleration ( at least ) of your Church-way , lest you being such multitudes should , &c. I could tell stories , what some of your way have spoken , if they might not have their way ; but I shall spare them now . The second part of your praise of New-England is , And among them some as holy and judicious Divines as this Kingdome hath bred : That there are holy and good Divines among them , whom I truly love and honour , I acknowledge : but I judge this too transcendent a phrase , and more then befits the words of sobernesse . Some as holy and judicious as this Kingdome hath bred : It had been an expression high enough to say , as holy and judicious Divines as any you now know in this Kingdome ; but to say as this Kingdome hath bred ; how know you that ? and how can you affirm it ? You were not acquainted with many who lived before ( being all young men , to speake of ) so that there might be ( before your times ) men more judicious and holy : and if we may judge by the works of some men , and by their lives written , and by the reports from good hands of the godly , ancient Ministers , there were men , more judicious and learned , then any now in New England , as Whitaker , Reynolds , Brightman , and others ; and more holy , as Mr Greenham , Mr Banes , old Mr. Dod , &c. But for the holy and judicious Divines of New England there are not above three or foure at most were ever accounted so eminent , ( I might say but two ) and yet the present age hath Divines in England to compare with them , both for learning , judiciousnesse and piety : so as you needed not to have gone backe to the ages past . Take the prime man of them all in new England , and yet , he is not to be accounted as judicious and learned as ever any this kingdome bred : Doctor Whitakers never held any opinion that was accounted erroneous ; nor any private peculiar opinion , but what was commonly held in the Church of God ( as it is reported in his life ) but the most eminent Minister in New-England ( though he be an excellent and worthy man ) hath had his errours ; and I referre you for proofe to his Discourse about clearing the Doctrine of Reprobation ( which is in some of your hands ) with his being deceived ( for a time ) in the businesse of M ▪ Wheelwright , and Mistris Hutchinson , and some of those opinions about Sanctification evidencing Justification : and to some other manuscripts and printed things about the Church-way , where there are many things of wit and fancie more then of deep judgement . The third part of your praise , rises so high , as 't is hardly to be paralel'd : The sinceritie of them of New-England in their way restisi'd before all the world , and will be to all generations to come by the greatest undertaking ( but that of our father Abraham out of his owne Country , and his seed after him ) a transplanting themselves many thousand miles distance , and that by sea into a wildernesse , &c. Certainly some Independents then must write their Chronicle , or else their sincerity will not be so testified to all the world , neither will they be so famous to all succeeding generations : It is well , that in this high praise of them who went to New-England , there was some exception , and that Abraham their father was excepted : ( how ever in the instance you presently give of their undertaking ) you secretly preferre the men of New-England before Abraham : for Abraham went by land , and not by sea ; and not many thousand miles distance , nor into a wildernesse : But I am not satisfied in the truth of this undertaking for New-England , but am of the mind , there both have been and are , greater undertakings , ( besides Abraham and his seed after him , ) namely , that of Moses and Aaron , carrying the people out of Egypt , and leading them through the wildernesse to Canaan ; of Nehemiah and Zerubbabel in building of the Temple : besides , the present undertaking of the Parliament for Reformation in Church-government and worship , against the Papists , Prelates and Malignants , ( which you had seen when you writ this Apologie ) was farre greater , and is testified before the world , and will be to all generations to come , farre beyond that of New-England : 'T is strange to me , you should thus forget your selves to make the undertaking of New-England to be the greatest that ever was in the world but that of Abrahams : But thus partiall , we see , good men are apt to be for their own party ; and even starke blind in their own cause . And as I am no whit satisfied in this third particular of your praise of New-England ; so nor in the truth of the thing that you affirme they went to New-England for , namely , meerely to worship God more purely , whether to allure them there could be no other invitement . For that which was first held out and most spoken of in the beginning of that Plantation in New-England , was the hopes of converting the poore Indians ; There were some Ministers of note and others who dealt first in that businesse and were prime actors in it , that propounded that , and really intended it , as Mr White of Dorchester , Mr Humphreys , ( and I am forgetfull , if I have not read some things printed to that purpose , ) As for the worshipping God more purely , ( if your words could bare that sense , or you understood them of being freed of the Ceremonies , and of Episcopall government , ) that was some part of the designe and ayme , ( though not meerely that , ) but if by worshipping God more purely be meant , the worshipping God in the Church-way , and the Church-government pleaded for in this Apology , it was not in the thoughts of them who were the first movers in it , or of the Ministers who were sent over in the beginning , ( as is apparent by a Letter of Mr Cottons sent to Mr Skelton a Minister ) upon his falling into the Church-way after he came over , wherein Mr Cotton writes to him , that he went from England of another judgement , and tells him how this came about , namely from them of New-Plymouth , who were Mr Robinsons people ; and further unto many who went over to New-England , after the first and second yeare , there were other invitements , then meerely worshipping God more purely , some of them concluding peremptorily this Kingdome would be destroyed , and there would be a hiding place , as also the great commendations of the Countrey and Land for subsistence , ( many being low in their estates here , ) led many into a fooles parad●…ce , who finding all things so contrary to the high reports given out , and their expectations , have had leisure enough to repent since ; And some of you , ( who to my knowledge intended for New-England ) yet when you came to understand better , what a hard Countrey it was , would not be of the number of them , whose sincerity should be testified before all the world , and unto all generations to come , by going to New-England to worship God more purely , when to allure you thither , there was no other invitement . And now after all this large narration of your falling off from the dark part , and of your inquiring into the light part , and the story of your impartial looking upon the word of Christ , and of your consulting with reformed Churches , and looking upon the old Non-conformists , and observing the Separatists , together with the examples of New-England , you plainely come in the close of this Section , to declare that , for which all this was written , namely , to possesse the Reader of your freedome and un-ingagement , notwithstanding all this , to take that way , or every thing in each way , that was truth , whereas you would insinuate , that other men who differ from you , were not so free , nor un-engaged ; But how likely this is , and how un-ingaged and free you were , I desire the Reader to remember what presumption ( if not proofes , ) I have already brought to proove the contrary . As for those two Parenthesis brought in of the way of New-England , namely , those improved to a better Edition , and greater refinement by all the fore-montioned helps , and that , all which we looke upon as reformed Churches : To the first of these , I say , 1. It is a high confidence , and presumption , to judge the wayes and practises of a few in New-England , to be better , and more refined , then of all the reformed Churches in Christendome . 2. What ever the Edition , and refinement of New-England is , they made little use of all the forementioned helps , named by you , to attaine unto it , few of them consulted with reverence the reformed Churches , &c. But the maine ground of their improvement , to this new Edition and great refinement , ( as you terme it , ) was their consultation with them of New-Plymouth , as appeares both by Mr Cottons Letter , and by other relations . To the second , I can judge no other reason of inserting it here , nor of calling the way of New-England , in that first Parenthesis , a better Edition , and greater refinement , then of any of the reformed Churches , but onely , that we may understand , in what sense you took that part of the Covenant , to be brought to agreement with the best reformed Churches , that you meant and accounted New-England , the best reformed Churches , and so satisfie your consciences in taking that branch of the Covenant ; whereas we looke upon the reformed Churches , those of France , Scotland , Holland &c. who are known to us , by their confessions , and I never knew till this Apologie came forth , that ever , the Churches of New-England were stiled the reformed Churches , as the Brownists and Separatists never yet were , unto whom yet the Parenthesis relates as well as to any of the other Churches . And for our own Congregations , we meane of England ( in which through the grace of Christ we were converted , and exercised our Ministeries long , to the conversion of many others ) we have this sincere profession to make before God and all the world , that all that conscience of the defilements , we conceived to cleave to the true worship of God in them , or of the unwarranted power in Church Governours exercised therein , did never work in any of us any other thought , much lesse opinion , but that multitudes of the Assemblies and Parochiall Congregations thereof were the true Churches and body of Christ , and the Ministery thereof a true Ministery . Much lesse did it ever enter into our hearts to judge them Antichristian ; we saw and cannot but see that by the same reason the Churches abroad in Scotland , Holland , &c. ( though more reformed ) yet for their mixture must be in like manner judged no Churches also , which to imagine or conceive , is and hath ever been an horrour to our thoughts . Yea we alwayes have professed , and that in these times when the Church of England were the most , either actually over spread with defilements , or in the greatest danger thereof , and when our selves had least , yea no hopes of ever so much as visiting our own Land againe in peace and safety to our persons ; that we both d●…d and would hold a Communion with them as the Churches of Christ. And besides this profession , as a reall testimony thereof , some of us after we , actually , were in this way of communion , baptized our children in Parishionall Congregations , and ( as we had occasion ) did offer to receive into the Communion of the Lords Supper with us , some ( whom we knew godly that came to visit us when we were in our exile ) upon that relation , fellowship and commembership they held in their Parish Churches in England , they professing themselves to be members thereof , and belonging thereunto . What we have since our returne publikely and avowedly mad●… declarations of to this purpose , many hundreds can witnesse , and some of our brethren in their printed bookes candidly doe testifie for us . ] In this Section you come to declare your judgements concerning the Congregations of England and the Ministery of them , wherein you apologize for your selves in regard of misapprehensions you might lye under , in respect of your judgements concerning them : For what good you speake of them now , and for owning them as your own , in which you were converted , and in which you converted many others , I thanke you ; But for the sincere profession you make before God and all the world , that all that conscience of the defilements you conceive to cleave to the true worship of God in them , or of the unwarranted power in Church Governours exercised therein , did never work in any of you , any other thought much lesse opinion , but that multitudes of the Assemblies and Parochiall Congregations thereof were the true Churches and body of Christ , and the Ministery thereof a true Ministery : much lesse did it ever enter into your hearts to judge them Antichristian . You must pardon me , if I believe not this profession , Nay , I must tell some of you , that if Letters and other Manuscripts which goe out under some of your names , and are in my hands be yours , ( as I have great reason to believe they are , ) I shall prove this sincere profession of yours , to be insincere , and shall evidence the contrary to what you professe before God and the world , namely , that the corruptions , which did cleave to our worship , and the unwarranted power , did not only work thoughts and opinions in you , that our Churches and Ministers were not true , but that you exprest so much and acted in the vertue of it , nay even to judge them Antichristian ; There are some passages in one Letter ( more especially amongst others , ) written by Mr Bridge to his loving friends in Norwich , Mr Henry King , Mr Toft , Mr Smith , Mr Rayner , Mr. Mapp , the substance of which Letter to them is , Not to be content with the ordinance of hearing , but to looke out after the plat-forme of Government , left by Christ and his Apostles , by Elders , Pastours , Teachers , Deacons and Widdowes , and to consider , that every Church hath the power within it selfe , and is not subject to one Officer , or to another Congregation , but to the whole body , and to that , whereof the member is a part , ( And then Mr Bridge falls upon Episcopall government , under which these friends of his lived , as Antichristian , ) and that their Episcopall government under which they lived , was Papall and Romish , and then brings in these words ; And will you then submit unto it , what becomes of them , that doe worship the beast , and what of them , that receive his marke , Rev , 13. 8. Rev. 149 , 10. It is a worshipping , it is a receiving a marke to practise any Canon , constitution or order that is framed or injoyned by that government : What ? you have no Elders , Pastors , &c. What ? you sit , stand , kneele at the command of that government ; and in the Postscript of this Letter , he adds these words ; paying a Pepper-corne may acknowledge a Land-lord , and the standing up at the Creed may acknowledge the government . Now I demand of Mr Bridge and the other Apologists , what multitudes of the Assemblies and parochiall Congregations were there in England , that were wholly exempt from that Government ? or whether there was any that did refuse wholy , all the Orders , injoyned by that Government ? and if so , whether then in Mr Bridges opinion , and in his letters all our Congregations and M●…nisters , were not Antichristian , in worshipping the Beast , and receiving his marke , let all the world , and his owne conscience judge ? And for further proofe , unto one of Mr Bridges letters were seven Questions annexed and propounded , concerning the Ministerie , worship , and constitution of the Church Assemblies in England , the usuall questions the Brownists make : I have also the copie of a letter written from Mr Simpson to a man of note in London ( whose name out of respect to him , I conceale ) the substance of which letter is , to have him consider , Whether he may live without all the Ordinances , if they be any where to be had , or live in danger of daily defilement , and there is one thing , which together with these , he desires him to thinke upon , namely , what that state and condition is , wherein we should injoy the Ordinances , we should call nothing the meanes of salvation or Ordinances , but what God hath appointed to his Church . A Church is Christs bodie , it consists of holy members , in show at least , joyned together to Christ , as to a Head , and as there is a bond whereby we are invisibly joyned , so is there a bond to him visibly . Ceremonies are nothing in regard of this , they make things accidentally evill , according as this is , things are , or are not ordinances , and meanes of salvation . Baptisme is no baptisme , unlesse it be administered by a Minister : A Minister is no Minister , unlesse cal'd by the Church , and so I might speake of other things . By all which it will appeare that Mr Simpson had thoughts , and doubts , and would have others have such thoughts too , that we have neither Churches , nor Ordinances , nor Ministers , according to his definition of a Church , and to the matter contained in his letter , and in the close of his letter though he writes , I meddle not with judging of these things with you , but propound you a rule , or way to judge of things by ; I dare not say , your Congregations are not Churches , but desire you to looke that they be so , for your owne peace , yet it is evident by what he sayes in his letter , that he accounts , neither our Churches , nor our Ministers true , and would stumble him in these things to whom he wrote . I have a manuscript entituled , a Treatise of the Church , going under the name of one of these Apologists , and a godly Minister from whose hands I had it , assured it me it was his . In which Treatise there is an answer to this question ; But suppose Saints live in a Nation , wherein there is some kind of a Church constituted already , may they gather themselves into a Church ? The Answer is as followes . 1. If you suppose that there are Churches in England , yet such as never were truly members of any of them , are free to begin , and gather themselves into a Church , and to be of the best Institution they can , this libertie we under the Gospel have , which the Jewes had not . 2. Although they are Churches , yet we ●…re not to continue in them , and not remaine from them . 1. In that they are Churches defective in some Ordinances , as namely , Prophecying , mutuall admonition , excommunication . 2. They are Churches defiled in our judgements , in which communicating , we cannot but be defiled now though they be Churches , as a leprous man was a man , yet being defiled , we cannot communi●…ate with them , and so in regard of our use , now no Churches ; and in the same page it is added , we may be kept from joyning with the true Church , and yet not withdraw from these , as no Churches , but as no Churches of use to us . Now I appeale to the Reader , what he can judge of your profession in the sixt page , and of these passages in your letters and manuscripts ; and as some of your hands are contrary to this profession , so your workes are contrary to it ; in forsaking the communion of our Churches and ministerie , and in drawing others away , and in writing to many to come to you , and in setting up Churches : and pray deale ingeniously once in your Reply ; seeing you ever held , and doe now much more ; that our Assemblies are true Churches , and our Ministers true Ministers ; how you can satisfie your owne consciences and us , from any Scripture ground , either of precept or example to separate from us ? I am assured you cannot produce any ground , and that all Scripture instances , whether in examples or precepts will never come up to your practise and case : But ( Brethren ) why will you in a Narration that should be plaine ( that all who ●…unne may reade it ) deale thus fallaciously , amuse the Reader with your profession of our Churches and Ministerie , in such generals , and never declare what you hold particularly of them ? Few Readers , unlesse some , who have throughly studied your principles and distinctions , being never the wiser for your profession : I must therefore of necessity English your words , and tell the meaning of all this : That is , neither the Church or Churches of England ; nor the Ministery thereof , as they are in their frame and constitution , according to the Lawes ; and as they are in their visible order , are true Churches or true Ministerie : But now , so farre , as in many of our Parochiall Congregations , there is something common with what you hold about a Church and Ministerie : so farre true , and not Antichristian . As for example , you hold , that in some Congregations , we have many visible Saints , and in some Parishes , Ministers chosen by the people , which Ministers preach and pray according to your way ; but for what we else practise in our making of Ministers , in our formes of prescribed prayers , &c. So no true Churches nor Ministerie . And that this is your meaning will appeare by what followes . 1. Letters and speeches of some of your way , who write not so warily ( as you ) show so much . Mr Batchelour a member of your Church-way , in printed letters of his , dated from Rotterdam , September the 4th 1641. both to Ministers here in London , and to Citizens , speakes thus in reference to you ; And whereas it is beleeved , they are friends to separation , this I can assure you , that they denie not the Churches in England , such as M. Calamies and M. Goodwins in Coleman-street , to be true Churches . And why M. Goodwins , and M. Calamies ; but because they were chosen by the Congregations , and there are many visible Saints in those Congregations ; and so others of your way , having been reasoned with , how according to your principles , That there is no Nationall visible Church under the new Testament , no visible Church but a particular Congregation , and that the Essence of Ministers calling is Election by the people , and that the forme of a Church is a particular Covenant , with other things of this Nature : And therefore considering the Church of England is Nationall , and hath no such Covenant , nor such a way of Ministerie , how they could hold we had true Churches and true Ministers : Their Answer hath been , You have Implicite Churches , and Implicite Ministers . But if you will say , you understand your words in this Section ( not as M. Batchelour nor as others of your way ) but plainly , as Divines usually take Churches and Ministerie ; then I desire you to reconcile together all your definitions and descriptions of true visible Churches , and true Ministers , with our Church and Ministery of England : And for further satisfaction in this point , I desire you in your reply to this Answer , candidly , and clearely to expresse your selves , when you fell to your Church-way , and were to be taken for Ministers in those Churches ; whether you held your selves , or were look'd upon by your Churches , as true Ministers by vertue of your calling in England ? Or whether ( rather ) you were not lookt upon only as gifted men , and did not some of you ( at least ) renounce and disclaime your calling in England , and were made Ministers a new by the Church consisting only of people , or lay-Elders at the best , without Ministers ? M. Williams in his Answer to M. Cottons letter , openly justifies , they held and practised so in New-England : Now your principles agreeing so with theirs , and some Stories related to me of some of you , makes me doubt the same of you . As for that reason you give why you never held our Churches no true Churches , namely , your seeing , that if you had accounted our Churches no true Churches ; that by the same reason , the Churches abroad in Scotland , Holland , &c. yet for their mixture must in like manner be judged no Churches also ; I answer , 't is no concluding Argument : M. Robinson ( who was quick-sighted , and lived in Holland long ) and seeing their mixture , yet acknowledges those Churches true , but denies ours to be true upon other grounds besides the mixture , and 't is evident , your reason is insufficient , for if your description of a visible Church were only upon difference in the point of mixture , and your grounds of separation only upon mixt communion , then your Reason had some weight in it ; but you know your exceptions were many against our Churches , which lay not against the Reformed Churches : but it is strange to me , if you were so good at consequences , that you saw and could not but see when there was no necessitie of seeing ; you could not see the necessarie consequences of your principles about a Church and Ministerie ; nay not see , even your contradictions . For let a man but take your owne Positions and Assertions concerning a true visible Church , and the true calling of Ministers , and lay together your quarrelling with us , and leaving us upon those grounds , because we have no such Churches and Ministers ; and ye●… to affirme , that multitudes of our Parochiall Churches are true Churches . And certainly , however you ( who are Schollars ) might be such good Logicians to make such distinctions to salve all ( as you conceited ) yet your people could not , but they from your principles and positions about Church , Ministerie , Worship and Government , have judged us no true Churches , nor true Ministers ; but have wondred at this sincere profession of yours before God and the world concerning our Churches and Ministers , saying , they understood you otherwise , and they were much deceived if you held not otherwise at first ( though now you expresse your selves after this manner ) And I can hardly beleeve had you made alwaies and frequently such professions of our Churches and Ministers , and of keeping communion with them , as the Churches of Christ , that ever so many had fallen off to your way . But thus 't is in all the way of errours , men by sits will expresse things as other men do who are Orthodox ( but yet in a sence of their own ) to avoid exceptions , and that they may be thought to hold as others do , therby the more to draw and work some men off to their way , when yet in the common sense and understanding of the points they hold otherwise . As the Socinians say they hold Christ God , and call him so , but in a sence of their own , and yet denie it in the Orthodox sense : So Pelagians and Arminians will extoll the grace of God , and that a man can doe nothing without it , and yet in that sence wherein the controversie is , they set up free-will , above the grace of God ; And so Antinomians will say , they doe not denie the law of God ; and yet in the sense controverted , are flat against it . And so the Papists will say , they hold and looke to be saved by Christ , as well as any Protestant ( though it 's well knowne there is a great difference betweene them , in the point of Justification : ) So you and many of your way , in a sense of your owne , give us good words , and say , we have true Churches and true Ministerie ; and yet in the sense of the controversie , you teach flat contrary ; ( as doth appeare both by printed Tract●…tes , and by manuscripts and many practises . ) As to that Profession in this Section , That in the times , when the Churches of England , were most either actually overspread with defilements ; or in the greatest danger therof , that we both did , and would bold a communion with them as the Churches of Christ : I answer , what doe I heare words , when I see deeds so contrary ? How can I beleeve this profession , that ye would hold communion with the Churches of England , as the Churches of Christ , under their greatest defilements , when as , you have never held communion with any of them in the time of their greatest reformation and puritie ? In this three yeares last , since your comming over , wherein we have been so free from pollution in worship , and since that in so many Churches in London , there hath bin the totall laying aside of prescribed formes of prayer ; and that great care , to keepe away both ignorant and prophane persons : Which of you five have received the Lords Supper in any of these true Churches and bodies of Christ ? I never could learne , that any of you five nor any of the members of your Churches have communicated with us . I can tell you of the adding to your Church Assemblies , great numbers since and of your receiving the Lords Supper at night in private houses , and how some of you , who have not Churches here in London , goe to separated Churches to partake in the Lords Supper . But ( Brethren ) why doe you deale thus and write thus , to make men beleeve as if you held great communion with our Churches now , who would have held it with them in such bad times ? I desire you to speake plaine English , and not to speake after this manner ( as you doe too often in this Apologie ) and to interpret to us in your Reply to this Answer , what you meane by both Did and Would hold communion with the Churches of England as the Churches of Christ ? I know no communion you did hold , or doe with us now ( though so reformed . ) And if you do and will , what means that wall of partition between us your new constituted Churches ? As for th●…●…aring of Sermons sometimes in our Churches , and preachi●…g in our Congregations , I doubt whether you hold that a keeping communion with our Churches and Ministers ; but rather , preach as gifted men ; and heare ours as gifted men , and how ever ( * if M. Robinson and some of your way may be beleeved ) they hold hearing of the Word no Act of Communion , nor no proper nor peculiar thing of the Church : And that you are of the same judgement , I have great reason both from your principles and practise to thinke so . As for that reall testimonie ( besides your profession ) That some of us after we actually were in this way of communion , baptized our children in Parishionall Congregations ; whereby you would inferre , you held a communion with our Congations as the Churches of Christ : I answer , this is no reall testimony thereof , because it cannot be understood but in the sense before opened , of Churches and Ministery : And besides , if Mr Sympson were one of this Some , who baptized his children in Parishionall Congregations , 't is so inconsistent with what he writ in the Letter before quoted of the Church and baptisme ; that I know not how to reconcile these together : And the truth is , many of your practises are oft times so in-coherent with some of your principles of Church-fellowship , ( as for instance ) Pastors are necessary Officers in your Churches , and yet according to your practises your Churches are many yeares without them , that a man cannot tell when he hath a reall testimony what you hold , or how long you have held it . And as for that other reall testimony , as you had occasion , offering to receive , some of ours whom ye knew godly that came to visit you when you were in exile , upon that relation , fellowship and com-membership they held in their Parish-churches in England . 1. 'T is no reall testimony , because you o●…red it , but doe not say you performed it . 2. If you had actually performed it , it is no such reall testimony of the truth of our Churches and ministery , but of your own rather ; into the communion whereof they were received . 3. Still , their admission was founded upon that distinction of Implicit Churches , as appeares by your following words . For you would admit them upon such termes , as you would gaine a principle of your own by them ; get more by it , then communion with you was worth , namely , that such who were known to be godly , might not come to the Sacrament of the Lords Supper , unlesse they were members of some particular Congregation , and so , in their partaking with you , they must yeeld , that grand Brownisticall principle , the foundation of other errors among the Separatists , namely , that Sacraments belong not to visible believers but as they are members of some particular Congregation . As also you put them upon a practice and order , never required , by example or precept in the Scriptures . And let me intreat you , in your reply you give to this answer , to give me a Scripture , to prove that all men who come to the Lords Supper must professe their member-ship , and their retaining to such a particular Congregation : I professe my selfe of another judgement , and cast the glove to any of you five , or to you all ; That it is lawfull for the Ministers of Christ to receive such whom they know to be godly , to the Lords Supper , though they be not members of a particular Church , and to receive those who are members without any professing themselves to be so : Suppose , some godly Merchants or Marriners , who all their dayes travell , and never stay long in any one place , yet in all places where they come , desire to joyne in the ordinances , ought not such to be received ? The standing rule of comming to the Lords Supper will be found to be faith and godlinesse shown forth , rather then the formality of membership : But deale ingeniously , doe you tell us here , all that you required of the godly , that came to visit you , or doe you tell us only a part ? which question , I the rather propound , because , as you doe relate in other parts of this Narration , ( as in the eighth page , ) so I find Mr Batchelour ( one of you , ) writing from Rotterdam of your Churches , that they will not keepe back the Sacrament from any of the godly of such Churches in England , as Mr Goodwins and Mr Calamyes are , ( alwayes provided that their own Pastours doe consent unto it . ) Now the godly who are gone into Holland , and especially to New-England , not finding any such word in Scripture , of bringing a ticket from their Ministers , and so comming into those Countreyes without it , may be long kept from the Sacrament of the Lords Supper , till they either goe into England , and fetch it , or till they send for it over , and have a returne back of the consent of their own Pastors , ( which may be , was the reason , that though you offered to receive into the Communion of the Lords Supper some godly that came to visit you in your exile , yet for want of bringing their Pastors consent unto it , returned into England without partaking in the Lords Supper with you , ) Which ( by the way ) will be a good warning for all that henceforth goe over into Holland or New-England , to carry their Ministers consents over with them , least otherwise they be not admitted to the Lords Supper ; and that you doe not deale plainely with us , in this relation of admitting the godly in the Parish Churches of England , into the Communion of the Lords Supper with you , but there is some reservation and evasion ; I much doubt , because the known godly in the Parish-church of Coleman-street ( which amongst Parish-churches , is one of your true Churches in England ) cannot be admitted to the Sacrament of the Lords Supper by vertue of their relation of membership they hold in the Parish-church never since their Pastor fell into your Church-way ; As for your publike and avowed declarations to this purpose , which many hundreds can witnesse , I never heard of any of them in any publike meetings ; though I have been in many , nor in any Sermons you have preacht , though I have heard of many things you preacht ( which you are like to heare of in this Answer , ) But if I may speake what I have heard , there hath been a Narrative promised from you , of what you hold , ( which many Ministers also can witnesse , ) but was never performed by you till this day ; As to that , in the close of this Section , that some of your brethren , in their printed books doe candidly testifie for you , It is but one of them , not some unlesse you take in Mr Herles Imprimatur to your Apologie , who I doubt not before this time , by what he hath heard from some of his bretheren of the Assembly , and seen in that book intituled Reformation of Church-government in Scotland , with the contents of the Letters from some Churches beyond the seas , besides the light this Answer will give , will see easily , how by your courting of him , he was surprized : And it is no wonder that Mr Herle , Mr Channell , with some other men of worth ( having lived somewhat remote , and having not been much conversant with you and your distinctions , ) might be at first mistaken with such good words , and solemne professions . And as we alwayes held this respect unto our own Churches in this Kingdome , so we received and were entertained with the like from those reformed Churches abroad , among whom we were cast to live , wee both mutually gave and received the right hand of fellowship , which they on their parts abundantly manifested by the very same characters and testimonies of difference which are proper to their own orthodox Churches , and whereby they use to distinguish them from all those Sects ( which they tollerate but not owne ) and all the assemblies of them ( which yet now we are here some would needs ranke us with ) granting to some of us their own Churches , or publike places for worship , to assemble in , where themselves met , for the worship of God , at differing houres the same day . As likewise the priviledge of ringing a publike Bell to call unto our meetings : Which we mention , because it is amongst them made the great signall of difference between their own allowed Churches , and all other assemblies , unto whom it is strictly prohibited and forbidden , as Guiciardine hath long since observed : And others of us found such acceptance with them , that in testimony thereof they allowed a full and liberall maintenance annually for our Ministers , yea and constantly also wine for our Communions . And then we againe on our parts , not only held all brotherly correspondencie with their Divines , but received also some of the members of their Churches ( who desired to communicate with us ) unto communion in the Sacraments and other ordinances , by vertue of their relation of membership retained in those Churches . In the last Section , I prooved , both by Letters and many other presumptions , you alwayes held not that respect to the Church of England you seeme to professe in that Section ▪ if now at last , you be growne more sober and wise , upon reviewing your principles , I am glad of it , non est pudor ad meliora transire ; For this Section , your being received and entertained with the like respect from those Reformed Churches abroad , and your mutually giving and receiving the right hand of fellowship . If I may beleeve reports and Letters ( and those not light , but from Ministers and good people ; ) I have been by word of mouth told , and I have in writing from thence , grounds to question the truth of this Narration . A godly Minister out of Holland in answer to some questions sent about the truth of your Apologie , writes thus to this present Section : And here I cannot but adde this ; that whereas the Apologeticall Narration mentions these things as an argument of the incouragements they had in these parts , and their good concurrence with the Churches here , it hath been affirmed to me from very good testimony , that however the Magistrates at Rotterdam for politick ends , as to gather company to them which is for the profit of the place ; yet the Churches there ( I meane the Dutch ) never approoved of the course held there by these Brethren and their people . It hath been affirmed to me that many of the Dutch Ministers were much offended at Mr Bridges being ordained Minister by the Lay-elders without any preaching Presbyters : And what ever right-hand fellowship , and brotherly correspondency you might hold with the Dutch Divines ; some of the English Ministers of the Reformed Churches there , have complained of your great strangenesse and distance towards them ; and , instance hath been given me particularly , ( by a great friend of yours now in London ) that when some of you have come to Amsterdam , you never would goe to Mr Herrings , ( a good old non-conformist ) but have gone to Mr Canne's ( the Separatist ) and to his Church . And besides , this report , told me some yeares agoe , from a friend of your owne , that I might not only beleeve reports , I sent over into Holland some questions about the truth of some things related by you in this Apologie , the contrary whereunto , I had been informed of before : and among other questions , upon this Section , I propounded , what communion and converse , passed between the godly English Ministers and their Congregations , and you ? or whether , when you came to Amsterdam , you went not rather to the Brownists meetings , and conversed with Mr Canne more then the Reformed Ministers : Unto which question , I had this answer in so many words sent : To this I can say , that since my comming hither , we have had no such communion with them , as that we have prevailed with any of them to preach in our Congregation , though I am sure , some of them have beene earnestly importuned thereunto , indeed Mr Bridge seemed once to be willing , but did not . And for their going to the Brownists , and conversing with Mr Canne more then us ; that is undeniable , What you may of this reade , in Epistle to the Rejoinder indefence of Mr Bradshaw , against Mr Canne , is most true and certaine . But suffer me a little to examine the particulars wherein you would proove , the mutuall giving and receiving the right-hand of fellowship : For the first ; That you were received and entertained with the like respect that you gave to our Churches in England , I easily beleeve ( which was but little . ) And if the Reformed Churches look't upon you , and you on them , as you did upon our Churches in this Kingdome ; you have no cause to boast here , of mutuall giving and receiving the right hand of fellowship , remembring what I answered to your last Section concerning your profession of our Churches . As to that proofe you bring , of their giving you the right hand of fellowship , in their abundantly manifesting it by the very same characters and testimonies of difference , which are proper to their own orthodox Churches , and whereby they use to distinguish them from all those Sects , &c , I answer , this was not to all of your Churches , for Mr Simpson ( which yet is your way , and is here owned by you all in this Apologie ) had not a Church , or publike place for worship granted to him , nor the priviledge of ringing a Bell to call to meetings , but was looked upon as a Sect , ( as Mr Bridge told me . ) And in a Letter out of Holland from a good hand to that question : Whether Mr Simpsons Church had the allowance of ringing a publike Bell to call to their meeting , and whether any maintenance allowed by the States : 'T is answered : To this , I shall say , I never yet heard by any , that his Church had any such allowance of Bell , or maintenance by the States . Now if Mr Simpsons Church was lookt upon as a Sect , ( tollerated but not owned ) wanting that great signall of difference between allowed Churches and all other assemblies , namely , the priviledge of ringing a publike Bell to call unto their meetings : and the rest of your Churches being just of the same way and constitution with his , ( as appeares by this Apologie ) then , the ranking of you , now you are here , with Sects , is no great injury to you : Neither will the granting to your two other Churches , publike places to worship , with maintenance for some of your Ministers , &c. free you from being lookt upon as Sects by the Churches and Ministers there : but I must tell you , these priviledges came from other grounds , as namely , one of your Churches consisting of many persons of great quality , and going at first to a priviledged place ; the other Church having formerly been a Church in the way of the Reformed Churches there , and so had then the allowance of a publike place . ( The first sensible declining of that Church to the new-way , being by Mr Peters , ( before he went to New-England , ) Now Mr Bridge comming to that Church , and bringing with him and after him wealthy Citizens and Clothiers , by which the Magistrates at Rotterdam knowing well their advantage ; No wonder though they permitted that Church , their publike place , and gave to their Ministers a full and liberall maintenance , yea and Wine for their Communions , and yet should gaine well by it . As for your holding all brotherly correspondency with their Divines ( which I suppose you meane the Dutch ) not knowing any of them , I can say nothing against it ; but only 't is a great presumption that holding so little brotherly correspondencie with our own English Divines there , you held not much with the Dutch : But grant that which you say to be true , that you held all faire correspondencie with them that might be upon other grounds , for your own advantage and benefit many wayes , you being strangers and they in their own countrey , as also to see if you could gaine any of their Ministers to your Church-way . And as for your receiving some of their members unto communion in the Sacraments , that might be but to strengthen your own way and to advance that Church-principle of receiving them by vertue of their relation of membership . And here I desire to put two questions to you . 1. Whether in receiving some members of the Dutch Churches ( who desired to communicate with you ) you put them upon professing themselves to be members of their Churches , and belonging thereunto ( as you did the English who came to you . ) 2. Though you received some of them unto communion in your Churches , whether any of you ever received the Lords Supper in any of their Churches ? or in any of the English Churches in Holland who were not of your way and communion ? But grant all you say in all your profession of your respect and holding communion with the Dutch Churches , whereby you would free your selves from the imputation of Separation , and make the Reader beleeve the Brownists and you had no affinity : I answer , You say no more , nor hardly so much as Mr Robinson writ in his Apologie 25 yeares since of those Reformed Churches , page 10 , 11. Now for the way and practise of our Churches we give this briefe and generall account . Our publike worship was made up of no other parts then the worship of all other reformed Churches doth consist of . As publike and solemne prayers for Kings and all in authority , &c. the reading the Scriptures of the Old and New Testament ; Exposition of them as occasion was ; and constant preaching of the word ; the administration of the two Sacraments , Baptisme to Infants , and the Lords Supper ; singing of Psalmes ; collections for the poore , &c. every Lords day . For Officers and publike Rulers in the Church , we set up no other but the very same which the reformed Churches judge necessary and sufficient , and as Instituted by Christ and his Apostles for the perpetuall government of his Church , that is , Pastors , Teachers , Ruling-Elders , ( with us not lay but Ecclesiastique persons separated to that service ) and Deacons . And for the matter of government and censures of the Church , we had nor executed any other but what all acknowledge , namely , Admonition , and Excommunication upon obstinacie and impenitency , ( which we blesse God we never exercised . ) This latter we judged should be put in execution , for no other kind of sins then may evidently be presumed to be perpetrated against the parties known light ; as whether it be a sin in manners and conversation , such as is committed against the light of nature , or the common received practises of Christianity , professed in all the Churches of Christ ; or if in opinions , then such , as are likewise contrary to the received principles of Christianity , and the power of godlinesse , professed by the party himselfe , and universally acknowledged in all the rest of the Churches , and no other sins to be the subject of that dreadfull sentence . ] In this Section you give us a Narration of the way and practises of your Churches . Wherein , in the beginning you tell the Reader , We give this briefe and generall account ; But how much better had it been , and more proper to have given a full , and particular account here , then in your other parts , about New-England , and the Reformed Churches in Holland ; A full and particular account of the way and practises of your Churches , had answered more the nature of such a Narration , and would have satisfied all men : but why did you in the most materiall part give such a briefe and generall account ? knowing that under brevities and generalities , there lies much mistake and deceit . And let me tell you , this briefe and generall account , falls short of your way and practises : and either you had bad memories in your writing this Apologie , about the parts of your worship , Officers and censures , to forget some of them ; or else you have on purpose conceal'd them ; holding out the bright side of the cloud ( namely , what the Reformed Churches practise ) but hiding the back : which is so much the more justly to be excepted against , because as you set down the words , and give the account , they are not true ; but I can say , ( and make it good too ) your publike worship was made up of other parts then the worship of all other Reformed Churches , namely , of Prophesying in your Congregations : and for Officers and publike Rulers in the Church , you set up others then the reformed Churches , namely Widdowes : And for the matter of government and censures of the Church ; you have executed others , besides Admonition and Excommunication , namely , deposition of a Minister , and confession of offences publikely , and orderings of solemne Fasting for Humiliation upon confession of sins , as your selves relate the story in the 16th page , and one and twentieth : besides , you hold other censures of the Church : the Sentence of of Non-communion with Declaration , and Protestation to all other Churches ; as appeares by your own relation , page 17 , 18 , 19. For publike worship that you exercised prophecying , I could name unto you , who of the members have prophecied at Arnheim , and upon what subject , but I spare them ; I could tell you , how Mr Bridge and Mr Sympson fell out upon the point of Prophecie , ( as Mr Bridge informed me ) and of the exercising of Prophesie in Mr Sympsons Church at Rotterdam , as well as at Arnheim , I could out of manuscripts produce how arguments are framed to draw away people from our Churches upon this ground , as being defective in some ordinances , namely prophesying . And besides prophesying , I propound it to you , whether some of you have not held out some other publike worship , then the reformed Churches hold , namely Hymns and annointing the sick members of the Church with oyle ; As also , whether a little before your comming over into England , some members of the Church of Arnheim , did not propound the holy kisse , or the kisse of love , to be practised by Church-members ; Nay whether by some persons in that Church , was it not begun to be used and practised ; And in this enumeration of the parts of publike worship , I desire to know why you put in &c. and what is meant by &c. for that implies more parts then you enumerate . And we know , &c. is a dangerous and suspicious phrase ever since the late Canons and Oath , for under that &c. may be meant Prophesying , and Hymnes , and Annointing with oyle , and the Kisse of love , and many other parts which the reformed Churches practise not , and so your publike worship may be made up of many other parts then the worship of all other reformed Churches , and that there is great cause to speake thus , and doubt , appeares , because I know not , nor cannot reckon up any other part of publike worship used every Lords day in the reformed Churches then the particulars mentionad by you without an &c. and therefore what you meane by under &c. unlesse Prophesying , Hymnes and such like , I cannot imagine . For Officers and publike Rulers in the Church , whether you actually had made any Church-Widdowes in any of your Churches , ( they being matter of charge , which also , as for admitting of poore members , some of you are very carefull of , ) I cannot affirme , but that you hold Widdowes to be Officers of the Church , and part of the Church government , that I can prove by these following instances . 1. By a passage in a Letter from Mr Bridge to some at Norwitch , by Mr Davenports profession of faith printed , and by Mr Cottons Catechisme . And how much you have of late reasoned , for such a Church Officer in the Assembly , you know ; And let the Reader observe that by the way , that we must judge of your wayes rather by what you hold , then alwayes by your practise , for one of your Churches hath been some yeares without a Pastour the first and chiefe Officer , and yet you set up such , moch more may you be without Widdowes for some yeares , and yet hold them , and as you have Widdowes a Church Officer , which the reformed Churches hold not , so in one of your Churches you have had Teaching Elders , besides a Pastor , and Teacher ; And what ever the reformed Churches hold of their Officers as necessary and sufficient for the perpetuall government of the Church , Yet your practise is not , as if you held them necessary and perpetuall ; for one of your Churches , hath been many yeares without a Pastour , the prime Officer and Ruler in the Church , and other of your Churches without other officers , which if they were so necessary , and as instituted by Christ and his Apostles , for the perpetuall Governement of the Church ; how you can be without these officers , and namely the most necessarie and principall , for many yeares together , I cannot see : And I desire you in your Reply , to satisfie us ; and to shew Reason , how you can depart from that which is confest by all Churches , and your selves to , for the maintaining an opinion of the essentiall difference , betweene Pastours and Teachers in each Congregation , so much denied by many learned and godly Divines . As for that Parenthesis about ruling Elders ( with us not Lay but Ecclesiastick persons separated to that service ) I desire to know , wherein and how , your ruling Elders , are more Ecclesiasticke persons , and separated to that service , then the ruling Elders of the Reformed Churches : The Reformed Churches , account their ruling-Elders Ecclesiasticall persons , and they are separated to that worke , by election and ordination ; and whereas you make a distinction in the manner of your expressions , between ruling Elders separated to that service and Deacons . I aske you , whether Deacons are not Ecclesiasticall persons , and separated to that service by Election and ordination , as well as Elders ? what , are your more , and in what further degree , are they Ecclesiasticall then the ruling Elders of the Reformed Churches , or your owne Deacons ; doe you meane them so Ecclesiasticall and separated to that service of ruling , so as the Pastours and Teachers are to their office , that is , separated from all civill Imployments and callings to the worke of wholly attending the flocke , and of being as Ministers and preachers of the word ; now if you understand it in this sense that all your ruling-Elders doe give over their civill callings and worldly imployments , and are so separated , as Pastours and Teachers are , it being the duty of the ruling-Elder to teach publikely as well as governe , then I have nothing to say against your ruling-Elders . And this puts an end to all that controversie about Lay-Elders , onely let me aske you two questions . 1. What specificall difference you will give me , betweene those officers the Ministers of the word , and ruling-Elders . Seeing both rule and preach , and what becomes then of those texts , 1 Cor. 12. Rom. 12. Which are held out to prove Church Government by , and amongst other particulars are brought to prove , that besides those who teach and preach the word , the Scripture reckons up Governours and Rulers . 2. Whether did your Gentlemen and Merchants , who were made ruling-Elders among you , upon their office give over their merchandizing , and their way of living , as Gentlemen , wholly applying themselves to their studies , and to all gravitie in apparell , haire , &c. But now , if your ruling-Elders , doe follow , their merchandizing and trade , and are not as Pastours and Teachers , how can you affirme of them , to be more Ecclesiastick persons then your Deacons , or then the Elders of other Reformed Churches . And as for the matter of Governement , and censures of the Church , you did forget here , what you were to write in the 16th page , and in the 21th . How one of your Churches unhappily deposed one of their Ministers , which censure was neither admonition nor excommunication upon obstinacie and impenitence . But the particulars under this head , I have spoken to , upon this Section alreadie . But as I have clearly and unanswerably shewed your publique worship was made up of other parts , then the worship of all other Reformed Churches , and have instanced wherein you practised and held over and above , so let me from this Narration of your wayes and practises here , question , whether you practised all parts of worship , and censures , which other Churches practise . For I feare , your Narration , as it is all a long subtilly carried ( for though you say , your worship was made of no other parts , nor you executed no other censures , but what all acknowledge ) so it may be here , and you may conceale , what you have omitted , was your worship then , and is it still made up of all these : Doe all of you hold , or did you practise , in Holland , the reading the Scriptures of the old and new Testament , as an Ordinance without any exposition , and doe you practise the singing of Psalmes , according to the way of Reformed Churches . I have been told that at Roterdam , the Scriptures were never read barely without Exposition , and there are many of your Church way and communion , that will neither joyne in hearing the Scriptures read , nor in singing of Psalmes in our Congregations . Which makes me doubt some of you may be of the same opinion and practise . And did all of you whilest you were in Holland , and doe you now administer Baptisme to all the Infants of your Churches , or are there not some Infants unbaptized amongst you ; and for the matter of censures , though you say you had , nor executed no other , but what all acknowledge , yet you doe not affirme , you executed all censures which other Reformed Churches acknowledge , and so you conceale your judgement of things . Yet in this Narration of your way and practises , you carry your discourse so in this Section , as if your practise and way were all the same with the Reformed Churches , but had you dealt ingeniously , in the Narration of the way , and practises of your Churches , you should have laid downe particularly as wherein , and how farre you agreed with the Reformed Churches , so also wherein you departed from them : namely you should have shewed in what you practised more then they doe , and wherein you practise short of them , and in the things you practised with them , yet how you differ'd in the manner of them ; but to returne to that of censures Reformed Churches practise , besides admonition , and before they come to excommunication , that which is called by Divines , Abstentio à sacracaena , but you doe not so , but conceale this ; but brethren , why should you not practise this , especially considering how according to your principles ; the Church is to receive the Lords Supper , every Lords day : Now suppose some members commit a great sinne on the Saturday , which though comming it be known to the Ministers or Elders , and some of the people , either there may be no time to call the Church to admonish the parties , or if there be for admonition , yet not time sufficient for the parties to testifie Repentance , and yet , the persons may not be judged obstinate and impenitent as to be excommunicated ; but the persons offending will come now to the Lords table ; in the interim , what will you doe in this case ? And further the Reformed Churches enjoyne the censure of open confession of sinnes , and practise deposition of officers from their places , which may justly arise upon some cases , and yet not thinke it fit to proceed unto excommunication . ( as your selves practised in M. Wards case ) never proceeding to give him up to Satan ; but how lame and defective is this your Narration , about the governement of the Church ; onely relating two things , you practised in common with the Reformed Churches , and as concealing other things you practised not with them , so wholly passing over in silence here all your different way of practising from all Churches , in the way of ordination , in the way of constituting Churches , and admission into them , and in the way of governing by the votes and suffrages of the whole bodie , in the way of celebration the Lords Supper , receiving it at night , &c. in the Sacrament of Baptisme , with many other particulars ; which whether it be fairly done , I appeale to the Reader , who is by this much deceived , thinking upon the reading of : this Narration , that you had agreed in all things , of Worship , Officers , Censures with the Reformed Churches : But to returne to that censure of Excommunication , which you insist upon , laying downe your judgement about the subject of that censure : As for your blessing God , you never exercised it . There may be but little ground for such a blessing , but cause rather to be humbled for not using it seasonably : I judge had you practised it , some revilings , evill speakings between many members of your Churches , with some other offences might have been prevented : But there is no such great cause to set out your selves , by the non-exercise of Excommunication , if what you hold for the matter of it be considered , wherein I suppose you differ from all Orthodox Reformed Churches , and doe open a wide gappe to much licentiousnesse both in doctrine and practise : What doe you judge ? Is it not to be put in Execution for no other kind of sinnes , then may evidently be presumed to be perpetrated against the parties knowne light , &c. What if men practise Polygamie , prophane the Lords day , by using it as they doe any other daie , what if they doe hold , and accordingly will have practised communitie of goods amongst beleevers , what if they maintaine that Christians ought not to be Magistrates , all which are not condemned in all the Churches of Christ ( especially if some Churches may be taken for Churches of Christ , and we have reason to beleeve by your manner of expressions you include such ) neither are perpetrated against the parties knowne light , but rather are practised upon new light , and as new truthes ; and let me intreate you in your Replie to explain your meaning , what you meane by all the Churches of Christ , and by the common received practises of Christianitie ; and what by the principles of Christianitie universally acknowledged in all the rest of the Churches , whether by Churches you understand the Churches onely of your owne communion and waie , or the Churches which are commonly called the Reformed : Or else all Churches whatsoever that are so called , as , besides your owne and the Reformed , the Churches of the Anabaptists , Antinomians , and such like : And I have reason to propound this question , your words being so doubtfull : Now if your words and phrases be taken in the first sence , of your Churches only , that those sinnes and no other are to be the subject of Excommunication , then great sins and errours according to the Scripture , and judged so by Orthodox Churches , may escape Excommunication ; and on the contrarie , many matters , which according to Scripture are neither sinnes nor errours , but only your Churches hold them so , may have that dreadfull sentenee passe upon them : but if you meane it in the largest sence , for all kind of Churches , and for the received principles and practises of Christianitie professed and acknowledged in all the Churches , then more sinnes and errours so judged by the word , by most Churches , and by your owne Churches too , will not be acknowledged for such in all the rest of the Churches , and so shall escape that censure : But if you should say , you meane onely the Reformed-churches commonly so called , and the common received practises professed by them , it cannot be so understood ( as is evident ) by your own expressions in this passage about Excommunication . So that here are strange unsafe rules to goe by in the censure of Excommunication , and I judge it is a part of the new light , and now truths of these times , never yet given by any learned Classicall Authour . How much better were it for Churches to make the subject of Excommunication , such sins and errours which the Scripture hath made so , and those sinnes to be agreed upon , by common consent in Assemblies , and Synods so drawne up for all to know them . But if it be objected that this may hinder further light , and an after discoverie . I answer , when any thing more shall come to be found out , this need be no hinderance unto any light ; but by the publike Government , and common consent , upon good grounds may be added : But this your judgement about the censure of Excommunication I feare is calculated for the Meridian of pretended liberty of conscience . Now this position of holding the subject of Excommunication , to be onely such sins and errours as are against the parties knowne light , and the common received practises of Christianity professed in all Churches , and no other to be the subject of it , tends much to the tolerating of Sects and Heresies , which in this impure age is by many men , and by too many of the Church way so studiously promoted against the nature of Reformation and true zeale . But if one of the great ends of Excommunication be to preserve others from infection , and to keepe the Church of God pure , ( as Divines teach ; ) then thuogh the party offending shall pretend such sins or errours are not against his knowne light , neither contrary to the received principles of Christianity universally acknowledged in all the rest of the Churches , yet Excommunication ought to be exercised by them who have power in the Church . And for our direction in these or whatsoever else requisite to the manage of them . We had these three principles more especially in our eye , to guide and steere our practise by . 1. First , The supreame rule without us , was the Primitive patterne , and example of the Churches erected by the Apostles . Our consciences were possessed with that reverence and adoration of the fulnesse of the Scriptures , that there is therein a compleate sufficiencie , as to make the man of God perfect so also to make the Churches of God perfect ; ( meere circumstances we except , or what rules the law of nature doth in common dictate ) if the directions and examples therein delivered were fully knowne and followed . And although we cannot professe that sufficiencie of knowledge as to be able to lay forth all those rules therein , which may meet with all cases and emergencies , that may or sometimes did fall out amongst us , or that may give satisfaction unto all Queries possible to be put unto us ; yet we found principles enough , not only fundamentall and essentiall to the being of a Church , but superstructorie also for the well-being of it , and those to us cleare and certain , and such as might well serve to preserve our Churches in peace and from offence , and would comfortably guide us to heaven in a safe way : And the observation of so many of those particulars to be laid forth in the word , became to us a more certaine evidence and cleare confirmation that there were the like rules and ruled cases for all occasions whatsoever , if we were able to discerne them . And for all such cases wherein we saw not a cleare resolution from Scripture , example or direction , we still professedly suspended , untill God should give us further light , not daring to seeke out what was defective in our light in matters divine with human●… prudence ( th●… fatall errour to Reformation ) lest by sowing any peece of the old garment unto the new , we should make the rent worse , we having this promise of grace for our encouragement in this , which in our publike Assemblies was often for our comfort mentioned , that in thus doing the will of God we should know more . From the Narration of your way and practises of your Churches , you come now to shew the three great principles above all others by which you guided your selves in your practise ; which I come now to examine , and doubt not but as you have exprest them to discover to the Readers their weaknesse and defectivenesse , and easily to take off , all the seeming strength of the reasons hinted in them for your selves , and against us . To the first Principle , the supreame rule without you , the primitive patterne and example of the Churches erected by the Apostles ( which also is exprest by you in the third page ) as that sacredpillar of fire to guide you by in all the positive part of Church worship and Government . I answer , why is the old Testament forgotten by you , and in both these places , not so much as mentioned . What , is the old Testament no patterne , nor example to you in Church-worship and governement , nor is there nothing recorded there any part of the sacred pillar of fire to guide you by : Consider whether in this , you follow not too much the example of some Heretiques and erroneous spirits , who will have nothing to doe with the old Testament , in the points they hold : This is the way of the Anabaptists , and of the Antinomians , both of old and at this day , and I am sorry such men as you , in such a formall Apologie and Narration of your way ( as you hold out this to be ) should so farre forget your selves , as to countenance such persons so farre . And I must tell you , that your search was insufficient and your rule too short , if you looked only on the first Apostolike directions , patterne and examples of those Primitive Churches erected by the Apostles : For in the old Testament there are many rules , directions and examples , as a pillar of fire to guide the Churches now by ( as that Rom. 15. 4. showes ) namely those examples and rules of morall and common equitie , else the Church of God should loose now many a good ground , for many practises , and you and your partie have been ill advised to fetch grounds out of the old Testament for many things you hold and practise . There are some things you practise that you have no proofe for at all out of the new Testament , either in example or precept : As for instance in the point of Ordination by the people without Officers you alleadge the 8. Numb . 20. but can bring none out of the new Testament , so for the Church-covenant you multiply places out of the old , as Ier. 50. 5. &c. But none out of the new , and so for that power which you allow Christian Magistrates in the Church , you fetch from the old Testament . So in the point of idolatrie against the naming the names used by Idolaters , you bring all out of the old Testament ( as Mr Burroughs in his Exposition on Hosea 2. ) And without the taking in the old Testament ( which you so wholly forget in this your first principle ) you would loose much strength in severall points you hold and practise , against some who differ from you . As in the Baptisme of Infants from the Covenant made with Abraham and his seed , and the Circumcision of Infants , as in keeping the Christian Sabbath from the fourth Commandement , as in speaking against humane inventions in the worship of God from the second Commandement , with other particulars of the same kind . Now if you will use the old Testament in some examples and commands , as you doe , ( though here you forget to mention it , ) Then grounds out of the old Testament , ( in matters not ceremoniall and judiciall proper to the Jewes policie , Nation and times , ) but in things of morall and common equitie will justifie other practises . And how then you can escape in the way of Church government , the lawfullnesse of appeales from lower Judicatories to higher , and the lawfullnesse of Formes of publike prayer composed and prescribed , with other particulars , I see not : But because you foresaw these , and such like , ( as that of a Nationall Church ) you here decline the old Testament and speake only of the New , and but of a part only of that too , namely that of the Acts of the Apostles , and the Epistles , as your words in both pages , third and ninth , intimate , The Churches erected by the Apostles , and the first Apostolike directions , patternes and examples of the Primitive Churches recorded in the new Testament , which reaches no farther then the Acts of the Apostles and the Epistles : But though you doe not deale fairely in abridging the Scriptures , and making your supreme rule so narrow , as the Acts and Epistles ; and I might justly stand upon it , to make you inlarge your rule to the books both of Old and new Testament : yet well knowing the Acts of Apostles and Epistles will cast you ; I am well contented , and most ready at that weapon alone to try it with you , and care not in the present controversie of the Church-way , as to let all other Authours , so for the old Testament , and that part of the New too , the Gospells , to stand by ; And if you can make good out of the Acts of the Apostles and the Epistles by any Apostolike direction , patterne or example of those Primitive Churches , directed by the Apostles , many things you practise and maintaine , as Ordination of Ministers by the people alone , as your Church-covenant , as a few private Christians to gather and constitute a Church , as persons to be members of such Congregations where they live constantly many miles distant from their Ministers and the meeting places , with other such , I will yeeld the cause , and if I make not good from the Acts of the Apostles and Epistles , things mainly opposed by you , but affirmed by us ; As that of particular Churches to consist of more then can meet in one place to be edified in all parts of worship , with other such , then blame me : So that I may say of your Church-way , and the questions between us , ( as Tertullian answered long since some hereticks , ) That if they were to be determined by the Scriptures they would not subsist ; Now as to the ground of this principle within you , yeur consciences were possest with that reverence and adoration of the fullnesse of the Scriptures , that there is therein a compleate sufficiency , as to make the man of God perfect , so also to make the Churches of God perfect , &c. First , I answer , Your ground here alledged , doth not prove your supreame rule without you , ( namely the Primitive patterne and example of the Churches erected by the Apostles ) to be compleatly sufficient to make the Churches of God perfect , because that speakes as of the whole Scriptures , that there is in them a compleat sufficiencie and not as of a part , now though the Scriptures may be and are so full and perfect , yet every part may not : you can in reason conceive that the whole may be compleatly sufficient to all ends and uses for which it was intended , when a part or parts may not suffice . And that Scripture which you allude unto for proofe , 2 Tim. 3. v. 16 , 17. speakes of the whole Scripture , and not of a part only , the Papists would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text , to signifie non totam , sed omnem Scripturam , and so would give that praise , not to the whole body of the Scriptures , but to particular parts of it : Learned a Chamier snewes the contrary , how that the whole Scripture is here rather to be understood , and he proves it by a threefold argument , and in this great question between us and the Papists , An Scriptura Christianum perf●…ctum reddat , resolves the question to be understood of the whole canon in the Old and new Testament : And so doth b Dr Whitakers , by which you may judge how unsufficient and short your first principle was , being only a part of the Scriptures , but not the whole , and you may observe the fallaciousnesse of your reason propounded to argue from the whole to a part , because the whole Scriptures have a compleat sufficiencie to make the Churches of God perfect , therefore the Primitive patterne and example of the Churches erected by the Apostles have too . Secondly , I doe also adore the fullnesse of the Scriptures , and God forbid that I should take from the Scriptures any thing God gives unto them , or that which in the Scripture is attributed unto it ; but we must not give unto the Scriptures more then what God intended them for , or what the Scripture affirmes of it selfe , for that is to be wise above what is written , and to adde unto the word , and may be and hath been a ground of dangerous consequence in the Church of God , and to cleare it from your own instances of exception : ( Meere circumstances we except , &c. ) Now suppose some to speake as you doe , and to be really acted also upon the same ground of the fullnesse and sufficiencie of the Scriptures , should yet affirme of the Scriptures without all exception of me 〈◊〉 circumstances , and of the rules which the law of nature doth in common dictate , and should say nothing must be practised , no not in meere circumstances , but by some direction from the word ; and as for the rules the law of nature doth in common dictate , in them also the Scripture gives light how to doe them , and thereupon should speake as you doe all along in this Section ; would not this prove inconvenient and trouble you in your Churches ; Nay suppose some should so extoll the fullnesse and sufficiencie of the Scriptures that they should hold them so perfect and sufficient for all Christians as to be a perfect rule for all civill government , and that Chrstian common-wealths ought to be governed by lawes only there recorded and by no other ( which opinion in substance Carolostadius held ; That in Courts of justice Judges should not proceed according to humane laws , but according to the law of Moses ; and so for Military practises should hold all the way of Warre must be founded upon the Scriptures , and thereupon should clamour against any other art and way of Warre , then what was practised there . What would you reply to these men , or what strength were there in such principles , would not you answer them , in what sense the Scriptures were perfect , and how they must understand it . Men have often by giving more to the most excellent creatures and things then the Scriptures allow , fallen into great errors and mistakes . The Papists and Ubiquitaries speake highly of the body of Christ , and 't is all in the way of magnifying it , and Schuvenckfeldius did boast himselfe to be the Assertor of the glory of the flesh of Christ in Heaven , ( which other Preachers neglected or else opposed , ) and yet all these held great errors about the body , and humane nature of Christ , under the notion of advancing it . So in the present controversie , by giving to the Scriptures that which God hath not given to them , both is , and may be a ground of error . And therefore I referre you for the true sense of that question concerning the fullnesse and sufficiencie of the Scriptures to make the Churches of God perfect , unto the answers our Protestant Divines give the Papists in that controversie about the perfection of the Scriptures . ( And by the way , let me commend to you , and all the Ministers of the Church-way , to study our Protestant writers , as Whitakers , Chamier , &c. against the Papists upon the Church , and of the notes of the visible Church , upon the controversie concerning the Scriptures , the authority of Councels and Synods ; and you shall find satisfaction to most of the materiall grounds which have misled you in your Church-way . ) In which answers you shall find , that the perfection and sufficiencie of the Scripture is principally meant in matters of doctrine , and in points necessary to salvation : And for policie and externall order wherein the Scriptures doe reach to them , it is to be understood of the Essentials , Substantials and Fundamentals of Government and Discipline , and not of the accidentals , accessaries and circumstantials , as I could abundantly out of Calvin , Beza , Zanchius , Iunius , Daneus shew you : But I intend a whole Tractate upon that question of the Scriptures , how farre they are a rule for all matters of externall government and order in the visible Church , with an answer to this objection particularly , and will not enlarge further , saving only that I will adde the resolution of this question and case out of Whitaker , Chamier and Cameron , who are full and cleare , that 't is not against the perfection and sufficiencie of the Scriptures , that all matter of externall order and policie are not laid down in the word : Learned Chamier shewes the judgement of the Churches of France , Holland , nay he shews , 't is the perpetuall opinion of all the Protestants , and he adds , Yea truly to speake ( as the matter is : ) The Church cannot be altogether without unwritten traditions , and he instances in certain Rites according to places , times , and persons , changeable and various : So Cameron , For since the Scripture hath been ordained of God to make one wise unto salvation , and perfect unto every good work , it must without doubt containe all doctrine necessary to salvation , otherwise it could not attaine its end : Let us then adore ( as Tertullian speakes ) the fulnesse of the Scriptures , and let us not heare ( as Athanasius speaketh ) neither receive any thing besides or above them in that which concernes the doctrine of faith . For touching the policie and ceremonies used in the Church ; it is another matter , we avouch that the Fathers did not thinke , themselves bound to give an account of them by the Scripture . So Dr Whitakers speaks also the same in that question and controversie of the perfection of the Scriptures against humane traditions . Catholici in hoc toto negotio distinguendum putant inter r●…s quae traduntur in Ecclesia & rationem earum tradendarum : & res ipsas esse duorum generum , scilicot alias in quibus substantia est , & quasi conpus religionis Christianae ; non tantum ad fidem , sed etiam ad mores formandos , politiamque Ecclesiae continendam : proinde necessarias ex vi institutionis divinae : alias eju●… essentiae velut appondices , ejusque corporis ornamenta ; neque ex s●… , neque ex institutiono divina necessarias , sed potiu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & politi●… tantum causa in usum receptas : ut sunt disciplinae partos varijs caeno●…ibus sancitae . Imo vero ut fateamur quod res est , omnino non potest Ecclesia carere Traditionibus non scrip●…is ; sive intelligas quotidianam tradendae fid●…libus ojus veritatis , quae non aliunde hauritur quam è libris sacris rationem : sive ritus quosdampro locis , temp●…ribus , & pers●…nis varios : aptos tamen exercendae pietati , charitatique conservandae : qui etsi non extent in canone totidem literis , tamen a nemine contemni debent , eo ipso quod ab Ecclesia , id est pastoribus instituti sunt : dum tamen nihil officiant aut sinceritati doctrinae aut libertati conscientiae : cui propriè leges prescribit , non nisi Deus . Non dicimus , omnes liberas ceremonias esse nominatim in Scripturis traditas , ut quemadmodum se gerere debeant homines in sacris caetibus & hujusmodi , quas esse varias & 〈◊〉 pro temporum & personarum ratione minime ignoramus : de caeremonijs ( inquam ) liberis quae ad externam tantum politiam & decorum pertinent non contendimus , sed de necessaria doctrina . Haec perpetua ; illae vero non perpetuae , sed ad tempora accommodatae . Deinde fatemur Apostolos in singulis Ecclesiis ritus aliquos atque consuetudines ordinis & decoris causa sanxisse , non autem scripsisse ; quia hi ritus non fuerunt perpetui futuri , sed liberi , qui pro commodo & temporum ratione mu●…ri possunt . Praescriptos autem ab illis esse ejusmodi ritus aliquos ad honestam Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodatos , pater ex 1 Cor. 11. & 14. cap. Tantum generalis regula habetur in Scripturis , omnes istosritus ad adificationem ac decorum esse dirigendos ; sed ipsi particulares ritus non proponuntur . At dicimus omnia , quae necessaria sunt , sive ad fidem sive ad vitam spectent , apertè & abundè in Scripturis explicari . Now as for the exception made by you of this rule of meere circumstances , and the rules of the law of nature , where what you affirme , seems to amount to this , that you practised all the examples of the Primitive Churches erected by the Apostles , ( excepting those . ) Suffer me to aske you these few questions upon your exceptions made of this first rule . First , What you meane by meere circumstances , and what by the rules the law of nature doth in common dictate ? because the Reader may be much deceived in these generall and doubtfull expressions : you should have done well to have particularized what you judge circumstances , and what meere circumstances , and what be the rules the law of nature doth in common dictate , as also have laid downe before the Reader , how you in your Church-way keepe unto these ; and I aske the rather , because I find a Sermon of Mr Bridge , ( one of the Authors of this Apologie ) preacht before the House of Commons not long before this Apologie came forth , that makes none of these exceptions , but excepts and excludes them , shewing that in the visible Church Gods word is our line able to reach unto all particular affaires of the Churches : and in particular he labours to answer that of circumstances , and perverts two sayings of Luther and Bishop Iewel . Secondly , Whether you doe practise and observe your own rule here given with the exceptions made by you ? or whether you doe not much depart from it in your Church-way , not yeelding to meere circumstances nor the rules the law of nature doth in common dictate ? as for instance , receiving the Lords Supper at night , contrary to the practise of the reformed Churches , standing upon that circumstance of time ; denying appeales from the particular Congregations , whereas appeales are a rule the law of nature doth in common dictate . Thirdly , I demand of you , how you could so nakedly propound the Apostolicall directions , patternes and examples of the Primitive Churches to walke by , ( excepting meere circumstances and the rules of the law of nature , ) and not except withall extraordinary and miraculous , personall and particular , occasionall and accidentall , temporary and locall patterns and examples . I owne the Scripture for the rule , rightly understanding it , and in matters of Discipline and Church-order professe to walke by it , desiring to be tied to the Scripture patterns , particularly to the patterns of examples and precepts recorded in the new Testament , ( provided this be understood in essentials and fundamentals of order , in matters of perpetuall use , and of a common reason to all times and places ; ) only I adde that in some things , where in matter of order and externall government there may be no such cleare directions either by precept or example , there generall rules of the word , with deductions out of Scripture examples , and from precepts by way of Analogie , with rules of common prudence be taken in too . Now the interpretation of this rule ( as I have laid it downe ) being rejected , and the rule simply taken up without such limitations , will produce a wilde and strange discipline and Church-order , to practise all things recorded in the Acts of the Apostles and Epistles , without distinction and difference of those times , persons , places , and ours : and on the other hand to practise nothing but what hath a cleare example , or precept is strange too , and in so doing , reasonable men cannot become a Church society , nor exercise Church communion . And however in matters of externall government and administration of holy things in the visible Church some pretend to this , to practise whatever they find recorded in the Scriptures , and to practise nothing whatsoever they find not there , yet none of the Independents , no not the highest forme of them , the Anabaptists , nor the highest sort of Anabaptists ( who were called Apostolici from their pretending to imitate the Apostles in all things ) ever yet have or doe practise all patternes and examples recorded in the new Testament , or are contented with them alone , but practise somewhat over and above not particularly recorded in Scripture . I could lay downe a catalogue of many particulars specified in the Acts of the Apostles and Epistles , not practised in your Churches , nor in any Churches of the independent way , as also of many things practised by you ( which we never read of in the Scriptures , ) so that all the Independents are in many things according to the first patterne both defective and excessive . But I referre the full handling of this to a Tractate I intend concerning the Scriptures , How farre the Scriptures are a rule for all matters of Church government and order in the visible Church ; I adde only one thing for the Readers sake , that they be carefull to understand this first principle of yours , not so nakedly as you lay it downe in page 8 , 9 , 10 , 11. because it hath been , is , and may be a rock to split many on , and an Ignis fatuus to lead many into waters , instead of a sacred pillar of fire to guide to Heaven in a safe way . This foolish imitation of the Apostles in all things in matters of externall order , hath been and is the great foundation of evils on all hands , both in many practises and points of Popery , and amongst the Anabaptists , ( as I could demonstrate in particulars . ) Learned a Danaeus in his Commentaries upon 1. Tim. cap. 5. speakes of it . b Schlusselburgius writes also , that there is a sort of Anabaptists cal'd Apostolici , so named because they professed to imitate the Apostles in all things , they washed one anothers feet , they held all things ought to be common , they travailed up and downe without staffe , shooes , cloake , money , because of Christs words , they went up to the tops of houses to preach , because Christ had said , what you have heard in the eare , preach upon the house top . Now how farre the want of these limitations and distinctions in this your first rule hath led some of you into errors and strange practises and may leade you further , as into annoynting the sick with oyle , baptising in rivers , &c. I leave you to consider of . But yet this first and great principle upon which you went and reared up your new Church way , how difficult and abstruse a rule , and how doubtfull a ground-worke doe you make it , before you passe from it , by making that supposition upon it , If the directions and examples therein delivered were fully knowne and followed . And that you cannot professe that sufficiency of knowledge as to be able to lay forth all those rules , &c. Now then brethren consider with your selves according to your owne grant , how for all this principle of the Primitive patterne to guide you by , yet it being so hard to know and find out the way , and you not having that sufficiencie of knowledge to lay forth the rules , how easily might you be out of the way then for all this principle , and how can we indeed thinke otherwise of you , being a few men and going by your selves : So that supposing the Apostolicall directions and Primitive examples of the Churches ( not excluding the Old Testament and Gospels ) to be the only rule of the outward administration and government of the visible Church , and granting these were more especially in your eye to guide and steere your practise by , ( considering by your own confession there is so much difficulty to make these out , and to lay downe what is a binding and standing direction , and what not , what is meerly circumstantiall and what not , and how to apply many things which fall out to such rules and such examples recorded ; ) Yet wee may see , how unsafe and dangerous it was for you , and for a few persons to set up Churches and Church-government , and we may hence learne , what great use and need there is of Synods and Assemblies to draw out Church-government and discipline , and still in all difficult cases to meet for the debating and determining of things . And by the way let me admonish many of your followers of their boldnesse and rashnesle of determining in matters of Church-government , and order , holding all things about discipline and Church-government to be so manifestly and clearely laid downe in the Scriptures , as the light of the Sunne , and thereupon censuring many for not holding with them , imputing it to their want of self-deniall and spirituall knowledge : By this they may see their great Leaders judge otherwise , who speaking upon the Scriptures being a compleate rule to make the Churches perfect , put in a caution , and declare , They cannot professe that sufficiencie of knowledge , as to be able to lay forth all those rules therein , which may meet with all cases and emergencies that may or sometimes did fall out amongst them . Now if the Apologists , men so able cannot professe that sufficiencie of knowledge , &c. who yet according to their owne Narration tell us , how they saw the darke part before many others , and how they had all that light of the Non-conformists , Reformed-churches , New-England , &c. What shall we thinke of a few private illiterate Christians setting up of Churches , and framing a government , will this assure them ( though the Scriptures be a perfect rule for Church-government , and this is the supreme rule they goe by ) that therefore they are in the right , certainly the great difficultie in knowing and finding out the directions and examples , and in applying them aright , and their weake knowledge will give ground sufficient to all reasonable men to suspect the contrary . And for your selves Brethren , the Reader hath greater reason to judge from what you here grant about the difficultie of the Scriptures in the Church-way , and your insufficiencie and ignorance in many cases and to many queries , that you might be out of the way , then from the sufficiency of the Scriptures to make Churches perfect , and your making the Scriptures your supreame rule , that you only should be in the right ; and withall taking-in this , that the Reformed Churches you depart from , ( and all along reflect upon in this Apologeticall Narration , ) holding the Scriptures ( in a true sense ) to have a perfection for Church-government , and setting them up as the supreame rule to eye continually , and having the great advantage of you knowing the directions and examples in Scripture better then you by reason of their great learning , numbers , long studying these points , all you speake here of this principle as a ground to take men with and possesse the Readers of the truthof your way rather then theirs , hath no strength in it , but the scale of sufficiencie of knowledg and ability of finding out the rules and applying , being heavier on the Reformed Churches side , and the other scale of making the Scriptures the rule , equall to yours also ; you must needs be found light compared with them . But after your supposition of the great difficulty of understanding this rule , and profession of the non-sufficiencie of your knowledge , by which you weaken so much what you would gaine by the narration of setting up this first principle , as the supreame rule without you , yet , before you leave it , in the following words you seeme to affirme it , Indeed interfeering and hovering about , not knowing well where to light and to settle between the perfection and sufficiencie of the Scriptures to all Church matters , and the difficultie of finding out the rules and directions ( As the precedent words and subsequent put together doe shew ) For you found principles enough not only fundamentall and essentiall , but superstructorie also , and those to you cleare and certaine , and such as might well serve , &c. Now let the Reader judge , if these words doe not not declare a sufficiencie of your knowledge without either Ifs or And 's : But you must pardon me , if I doe not beleeve , you found principles enough superstructorie and that upon these two following grounds . 1. Had you found principles enough superstructorie for the wel-being of your Churches , and those cleare and certaine , and such as might well serve to preserve your Churches in peace and from offence , and would comfortably guide you to heaven in a safe way . How came it to passe that you made no better a use of them , for the well-being of your Churches to have preserved them in peace and from offence , but that in so short a time so many offences and differences should fall out , and you go so uncomfortably to heaven , doubting whether you were in the right way for Church-government and order . 2. If you had found out principles enough superstructorie , why did you not name them , at least some of them ? you might have done well to have given the Reader a taste of them , it would have given good content , especially in such a Narration : I am of opinion both upon your totall silence and upon some search into these points , that besides the fundamentall and essentiall principles to the being of a visible Ministeriall Church you found not many superstructories laid downe particularly in the Primitive Churches either in practise or precept ( namely ordinary , perpetuall , &c. ) And I doe desire you ( setting aside Fundamentall essentiall and substantiall principles ) that for the superstructories upon them , and your deductions , you would give me proofes from the Scripture for many of your practises ( setting aside generall rules of the word and common rules of reason and prudence . ) And whereas you make the observation of so many of those particulars laid forth in the word , to become a more certain evidence and cleare confirmation that there were the like rules and ruled cases for all occasions whatsoever , if you were able to discerne them . Had you exprest any of those particulars , the Reader might have gained somewhat , and I could have better told from your instances , what to have answered you ; and might have shewne you the dissimilitude , how they might not have inferr'd the rest ; but here , as in other passages of your booke , you find it safest to be in the clouds , and to lie hid in generals . But grant it for once you observed many particulars . It followes not therefore from many to all . But this is a point and principle wherein weake arguments will become certain evidence and cleare confirmation to you . But let me hint only some things to you now ( because this discourse is but the answer of a Narration , not of all arguments that may be brought ) you are mistaken both in your Observation and your cleare confirmation of what followes , for you shall find that in the superstructories of the government of the Church , there are but few particulars laid downe in the patterne and example of the Primitive Churches , and those primitive practises are not such a rule given by God in matters of that nature , as that all things then practised must be so in all after times , or that nothing afterwards might be practised , but what is found there . For , besides meere circumstances , and the rules of the law of nature , there are in severall Churches , other things tending to the better edification of those Churches , to comelinesse , decencie , outward reverence , order , peace , ( grounded upon generall rules of the word ) which in other Churches are not so , by reason of the different customes of such countries , and the diversities of times and places wherein they were . ( For that is comelinesse and reverence in one country , which is not in another . ) So that my observation of so few particular superstructories recorded in the Primitive Churches , namely of common , ordinary , perpetuall order , with the different practises in the severall Churches , recorded in the new Testament , and sometimes in the same Church , in many things of the outward administration of externall order are sound proofes to me , there are not rules nor ruled cases for many superstructories in externall Government . And as to that clause which followes next in this Section , for all such cases wherein you saw not a cleare resolution from Scripture , example or direction , you still professedly suspended , untill God should give you further light , not daring to eeke out what was defective in your light in matters divine with humane prudence , &c. For answer , I must tell you , you either saw that in the Scripture , that we cannot see by all search , or else you practised many things that have no cleare resolution from Scripture , neither in example or direction , and pray in your Reply to this answer , shew me what cleare Resolution you saw from Scripture for your Church-covenant . If it be so cleare shew it us . What ▪ came the word of God out from you , or came it to you only , hath God given us eyes to see and know the mysteries of his kingdome , to see such things as no glorious hypocrite in the highest forme can see , and can we not see what is common to hypocrites as well as to true Saints : Certainly had Mr Goodwin had such cleare resolution from Scripture for the Church-covenant , he would never have returned such an answer after so long a time of receiving Mr Iohn Goodwins letter , written with such Giant-like confidence against the Church-covenant , as to desire after many weeks , longer day to give satisfaction , in regard Church-covenant lay so deepe and remote amongst the fundamentals of Church-fellowship , which debt I beleeve was never yet paid to this day . I should be loath for my part in any thing I practise or hold to have a cleare resolution from Scripture , to put off my Brother for proofe of it till to morrow . Give me an Apostolicall example or rule ( if you can ) where ever the people alone made Ministers ; why did you not here suspend , how durst you be made Ministers in this way by the people alone , and either be Ministers without Imposition of hands at all , or if any Imposition , not by the laying-on of the hands of the Presbyterie , but the hands of the people , both which are not onely without any example of Scripture , but against the Primitive patterne and example . Give me a Primitive patterne wherein baptized persons professing the faith of Christ , and walking so , may not be admitted to Fellowship and communion in the Lords Supper , without professing their membership of some particular Congregation . Give me a word , either of precept or example , where ever the lay-Elders did examine persons professing the faith , whether they were fit for Church-fellowship , and thereupon did propound their names in the Congregation , with many such particulars ; so that you have dared to eeke out divine matters with your owne inventions , not indeed with humane Prudence , but against humane Prudence and reason ( as that instance in the way of your making Ministers by the people clearely shewes : ) And I desire that you and others would consider what I say upon this occasion , that this is so preposterous and irrationall a rule , that had you indeed , or should others observe it , to practise nothing in matter of externall order , unlesse you have a cleare resolution from Scripture in an example or direction , you had never met together in a Church-way , nor can any society or company of men meet to those ends of constituting a Church and Government and walking in the practise of it , but that some things must be done not particularly mentioned in the Scriptures . As for your calling humane prudence , the fatall errour to Reformation , I judge that the want of it in Reformation hath still proved fatall , as amongst the Anabaptists , Brownists , and in New-England also , till humane prudence eeked out what was defective in the way of their gathering Churches at the first , and till humane prudence punished by banishment and imprisonment ( under the name of disturbers of the civill peace ) many members of their Churches for Familisme , Anabaptisme , &c. without which courses , and others or the like kinde , their Churches and Common-wealth had beene long ago●… ruined . And I much wonder you stile humane prudence , the fatall errour to Reformation , and make Reformation of the Church and humane prudence so opposite , especially you your selves knowing and expressing in the 28th page of your Apologie , the calling of this Assembly of Divines , The way of God wisely assumed by the prudence of the State. I suppose you call it not the way of God , as holding there is a cleare resolution from Scripture in any Apostolicall primitive patterne of the Churches erected by the Apostles of an A●…embly so chosen by the Magistrates to draw up a gov●…ment and direction in worship for so many Ch●…s , ( many of which Church●… have not so much as any one of their members there ) but onely , a way of God according to generall rules and Prudence , and so , wisely assumed by the Parliament , and yet I hope you and your party will not afterwards , if the Assembly should determine against Independencie , stile that the fatall errour to Reformation . But how ever we gaine thus much from your being members of the Assembly , voting in it , and calling your selves by that name , Members of the Assembly of Divines , namely a cleare answer , ( that humane prudence is not alwayes a fatall errour to Reformation , and , that a man needs not alwaies suspend his practise , though he have not a cleare resolution of example or direction from the Primitive Churches ( witnesse the acceptance of your being chosen to the Assembly . ) As to that Metaphoricall expression of yours , the ground of your judging humane prudence so fatall to Reformation , Least by sowing any peece of the old garment to the new , you should make the rent worse . I answer , if that be not understood aright and soberly , it hath been and will be the ground of great deformation in the Church , and of running into errours on the right hand : Thus the Anabaptists , least they should sow any peece of the old garment unto the new , renounce their Baptisme , and the Brownists will have the materiall Churches pull'd downe , and our Ministers and Congregations quite made null , and all our Ministers and Congregations newly ordained and constituted . The ground of which mistakes ariseth from not considering the difference between the gathering and planting a Church out of Iudaisme and Heathenisme , and the purging and building up a Church corrupted and fallen . As for that promise of encouragement made to such a suspension ( which you say ) in your publike Assemblies was for your comfort often mentioned , you should have done well to have quoted the text , and then I might have examined the place , whether there had been a foundation for any such promise to a few persons in a particular Congregation , withdrawing from the fellowship of other Churches , and forbearing all things in matter of externall order ( though agreed upon by other Churches ) without a cleare resolution from Scripture example , or direction , that in so doing they should know more in the matter of order and government . A second Principle we carried along with us in all our resolutions , was , not to make our present judgement and practise a binding law unto our selves for the future , which we in like manner made continuall profession of upon all occasions . We had too great an instance of our own frailty in the former way of our conformity ; and therefore in a jealousie of our selves , we kept this reserve , ( which we made open and constant professions of ) to alter and retract ( though not lightly ) what ever should be discovered to be taken up out of a mis-understanding of the rule : Which principle we wish were ( next to that most supreame , namely , to be in all things guided by the perfect will of God ) enacted as the most sacred law of all other , in the midst of all other laws and Canons Ecclesiasticall in Christian States and Churches throughout the world . This is a dangerous principle to goe by in the Church of God , excellent for unstable men , and wanton wits fitted for libertins , and running heads that love no fixed nor setled government , and serves well to the humour of a few particular persons , but pernitious and sad for Nationall Churches and Kingdomes , a reserve indeed and a good back doore to go out at from Brownisme to Anabaptisme , and from Anabaptisme to Sebaptisme , and from thence to Famialisme and Socinianisme ; It is a ready prepared way for those that would draw men into errours under the pretence of new light , to worke upon , and so to lead men from one errour to another till there be no end . Which kind of principle of uncertainty in matters of religion , the Remonstrants did hold forth in those sad times of the troubles of the Churches in the Netherlands , that so they might overturne all formes and harmonies , whereby the Churches both within themselves and one towards another might be setled and associated : that was one of the scepticall rules of the Arminians , dies diem docet : But this principle of yours so carried all along in your resolutions , seemes to crosse that first principle of the Scriptures , the supreame rule and perfect for Church government ; for in effect it is as much as to hold that the government and way of the Church visible is so uncertaine and doubtfull , as that little or none may be positively laid downe and concluded as Iure Divino . Now according to this second principle and profession of yours , why doe you make such outeries and tragedies in the Church , forsaking all Churches for you know not what , even for that which you made open and constant professions upon all occasions you would not be bound to ; and pray how doth this agree with your principle of Church government , that it is in all particulars perpetuall and unchangeable , whenas you will be changing it so often ; But certainely when you first fell to your Church-way and took up this principle , you were not resolved what way to follow , but thought that in some yeares by adding now and then , and forsaking this and the other , you might attaine to something in the end : But let me aske you , ought men in the matters of Religion , and in things of the Kingdome of Christ to be Scepticks and so irresolved , or ought not men to be perswaded in their consciences ? But I hope the Parliament will observe this great principle you were first acted by , and still are in all your Church-way , and will see how dangerous the tolerating of your way will be ; for though you should for present hold nothing much different from the established rule , yet being allowed what may you not come to ; according to this principle , how shall any State be sure of you long what you will hold : What if you should bring in community of goods , baptizing in rivers , the holy Kisse into your Assemblies at the beginning and ending of your Ordinances , annointing sick persons with oyle ? it is but according to your principle : And we see you make so much of this principle and are so in love with it , that you wish it next to your first principle , enacted as the most sacred Law of all other , to live and walke by it in Christian States and Churches throughout the world ; and I am perswaded if you would speake out , you wish it instead of all other Laws and Canons 〈◊〉 : You are not content your selves to be Scepticks and loose in the government of the visible Church , but you would have all others to be li●… unto you , not to make their present judgement and practise a binding law for the future , but to make continuall professions upon all occasions of altering . But let us consider what may be the reasons of such a passionate desire that this principle were enacted in all Churches , I conceive these following ; 1. That others changing and altering as well as you , the imputation of inconstancy and lightnesse might not stick upon you . 2. That so you might gai●… more to your way and Church , by possessing them with this principle , ( having this advantage to worke upon , and this engine to draw the people with : ) There is nothing you have concluded on but you are free and at choice still to take what seemes most probable to you , ( whereas if men be set downe and resolved they are not so apt to change . ) 3. That so you might not , as you pretend , block up the way to further light , but keep alive that principle of New light , and New truths , and that men must not content themselves with old truths and the old light , but they must seeke out after New light ; whereas establishment and setling of points ( upon serious debates and disputes ) both in points of doctrine with the fundamentals and substantials of discipline , as the truths of God and the way for men to walke in upon such Scriptures and reasons , will shut out such search ( as you conceive ; ) but this is a mistake to imagine that if any evident light from Scripture should come in afterwards ( especially considering that reformed Churches in their confessions and Articles , hold that particular Churches may erre and may receive increase of knowledge , and for matters of Discipline declare particularly , that in the accessaries , accidentals , circumstantials , Churches have liberty to change upon inconveniences and different occasions that may arise ) that they are ever the further off from it . But this principle of irresolution and uncertainty in matters of Religion upon the ground of New light and New truths , as it is commonly laid downe and drunke in now by men of the Church-way , makes men unsatisfied , restlesse , doubtfull in their present practise , and upon searching when they can find none , the Devill and their own corruptions will make some , and brings them old errors for New truths , and men being possest by some that principles are to be new studied , and that there are New truths and New light never known before , Satan is not wanting to raise up one or other to vent errors under those notions ( as we see at this day in the Antinomians and the Anabaptists ) their great argument wherby they take so many , being that of New light and New truths which God hath revealed in these times . 4. I hope this principle so rooted in you , and your frailty in the former way of conformity , may be a reserve for you to come off from Independencie to Presbyterie upon the debates of the Assembly , and from your Church-way to the way of the reformed Churches , which I heartily pray may be the fruit of this principle so openly and constantly profest , and am not wholly out of hope ( especially of some of you . ) Thirdly , We are able to hold forth this true and just Apologie unto the world , That in the matters of greatest moment and controversie , we still choose to practise safely , and so , as we had reason to judge that all sorts , or the most of all the Churches did acknowledge warrantable , although they make additaments thereunto . To this third great principle of yours I answer : 1. To it generally as you lay it downe here generally , and afterwards more particularly to the instances and particulars brought by you to make it good . In this principle you labour to cast an odium upon all the reformed Churches who differ from you , dealing by them in such a medium and way as the Protestants doe by the Papists , wheras we alleadge against the Papists that the Protestant Religion is via tuta , and what we practise they themselves cannot but allow , only they hold and practise over and above ; as namely they adde to Christs Righteousnesse their own in the point of Justification , to Christs intercession , the intercession of the Virgin Mary and Saints , to prayers unto God prayers to Angels and Saints , to the Scriptures the traditions of the Church , to our Sacraments ( confest by themselves ) five others , &c. So here you say that you chose to practise safely , and so as you had reason to judge other Churches did acknowledge warrantable ; but they make additaments , and this you weave in all along in the particular instances under this head , and it lyes upon them to prove what they adde over and above : Now besides the great dissimilitude and difference of additaments in the things themselves between the Protestants and Papists , and you and the reformed Churches , the Papists additaments being in matters of faith and substance of worship , but the matters excepted against by you being about outward government and order , and that not so much about the things themselves , the officers , parts of worship , but about the different manner and way of them ( as you acknowledge in your eighth pages ) and so you had no such cause to insinuate such matters against the reformed Churches , yet consider that what you doe hold forth and take as your medium , you have no good ground for , which will appeare in three particulars , and so your Apologie held forth unto the world is neither true nor just . 1. I will demonstrate that in many matters of greatest moment and controversie you did not still choose to practise safely , and so as you had reason to judge that all sorts or most of the Churches did acknowledge warrantable . 2. That the reformed Churches practised more safely then you and did not make additaments as you charge them . 3. That you in many Church practises have made additaments and superadditions , and that in more materiall things then in such circumstances wherein you tax the reformed Churches . For the first of these three : Take these three Instances for the present . 1. It is a matter of great moment and controversie to forsake the publike Assemblies ( which you confesse are true Churches and the body of Christ ) and to set up separated assemblies without and against the leave of the Magistrate , Ministers and Churches : This is , by the judgment of all the godly and learned Divines of note , both in other Churches and in our own , condemned as unlawfull , by Calvin , Beza , Peter Martyr , Zanchius , Bullinger , Iunius , Pareus , Morneus , Arnesius , Voetius , &c. with Whitakers , Brightman , Perkins , Cartwright , Parker , Banes , Hildersham , Ball. &c. I could fill a booke with the testimonies of these and many others , and I doe challenge the Separatists of all sorts , whether them of the head-forme the Anabaptists , or of the middle-forme the old Brownists , or the lowest-forme the Semi-Separatists , to give me any precept or allowed example of such a practise out of the Primitive patterne , shew it me and I will yeild the cause : As for that place Rev. 18. 4. you professe against that in your 6 t page , of having any thoughts of our Churches or Ministers to be Antichristian and Babilonish ; I could alledge many Scriptures against this practise , Iude v. 19 , &c. The Apostles who were sent by Christ into the world to make Disciples , and to bring men from Judaisme and Heathenisme to beleeve in Christ , and to plant Churches of such , yet they never taught nor practised to gather and separate some Christians from the rest , one part of the Church from the other , to goe constitute a purer Church , neither in Corinth , Philippi , &c. Although there were many corruptions , and many loose persons : But Paul taught and practised to censure and cast out evill persons ( but in case those who had power neglected their duty ) he never taught the godly to separate from the Lords Supper celebrated in the publike Assemblies , much lesse for a few to withdraw from their Pastours and other brethren , and to set up new Churches of themselves : You are Schollers and well read in the Scriptures ; shew me but any such direction from the Apostles and I am yours . 2. It is a matter of moment and controversie , the right making and calling of the Ministers of the Gospell , now all the reformed Churches according to the examples of Scripture , hold Ministers are not to be made by the people alone , and that the people have not power of Ordination and Imposition of hands but the Presbyters , and yet you have practised the being cal'd and made Ministers by the people , without the Imposition of hands of the preaching Presbyters . 3. It is a matter of great moment and controversie , whether private Christians who were never trained up in Arts and learning , nor intended the Ministery , may in the publike Congregation Prophesie , which Prophesying as it is not practised by the Reformed Churches , so by most of them it is not counted warrantable , and yet you allowed it in your Churches , to which I might adde more instances , but that the book would swell into too great a volume . To the second head , it is evident the r●…formed Churchs practised more safely as in declining your way , in the last mentioned Instances , in not permitting such as are Lay-men to preach or prophesie , in not forsaking true Churches or true Ministery for the mixture of wicked men , but rather casting out such , who after admonition continue impenitent ; so in other practises practising as the Apostles , receiving men into their fellowship without any such curious inquirie and long detention , sending men from one to another , and requiring such preparatives and conditions to Church-fellowship ( as your Churches have done . ) The wayes and practises the reformed Churches walked in , were the good old way , knowne and beaten for some score of yeares , in which so many great lights and godly people have walkt , and so more safe then bie and new wayes that a few men but of yesterday have taken up , and have not yet well aired much lesse digested : And in the name of other reformed Churches , France , Holland , Scotland , I deny the things you charge them with to be additaments , or to be properly so called ; for if the particulars instanced in by you , will be found to have a footing in the Scriptures and practised in the Primitive Apostolicall Churches , then they will be no additaments , or if some of those things alleadged by you be of the nature of circumstances in the point of government and order , or according to the rules of the law of nature and the rules of common prudence , agreeable also to the generall rules of the word , then they are not truly by you called additaments and super-additions ; for it is one thing to adde to the word of God and his worship , and another thing from generall rules of the word and common principles of the light of nature and prudence , considering the differences of times , places , persons , dispensations of guifts , to explicate and determine of many things in the administration of the visible Church : Now of things of this kind something must be which the word of God presupposes , or else you can have no setled government in the Church ; and you may as well stile set Catechismes , confessions of Faith , reading of Chapters translated by others , singing of Psalmes between Chapters and after Sermons , preaching constantly upon Texts of Scripture , giving thanks after eating meat , &c. additaments , as some of the things instanced in by you . And let me hint this to you ( which I know you understand well enough ) but forget it often to paralell it with other passages , that in your practise of the administration of the Sacraments , and in other parts of worship you adde severall things besides what is recorded of Christ or the Apostles practise , or given particularly in any precept , ( which I speake not to blame such practises ) but to minde you such things are not fitly stiled additaments . To the third , that you have made additaments and superadditions , and that in more materiall things then the reformed Churches , being your selves guilty of what you accuse them , this being the strongest plea , and the only plea to speake of in all your book by way of Argument , the rest being bare narrations , I shall make good against you by particular instances : the prooving of which practises of yours from Apostolicall directions must rest upon you who doe them , and in so doing have departed from your selves and other reformed Churches ; amongst many particulars take these following : To the Ministeriall preaching and dispensation of the word , you subjoyned prophesying by the people . 2. To the power of government by the Officers of the Church , you have added the power of the people . 3. In joyning in particular Congregations you did super-adde the Church-covenant . 4. To the Pastour you super-adde the Teacher , as a necessary distinct Officer from him , and so necessary , as in one of your Churches you had two Teachers , and have been some yeares without a Pastour at all , ( which is a sad condition for people to be without a Sheapheard . ) 5. To the Deacon you added the Church-widdow as a distinct Officer , and as necessary for the perpetuall government of the Church . 6. To our Parochiall Assemblies in England , which you call in the sixt page the true Churches and body of Christ , and abhorre the thought of counting them Antichristian ; where you say you hold communion as with true Churches , you have super-added and erected new-Churches . 7. To our Ministery of the Parochiall Assemblies ( which is true also by your own confession and not Antichristian ) you have superinstituted and superinducted another Ministery , any one of which particulars to be laid downe in the Primitive patterne I professedly deny , and it rests upon you who allow what reformed Churches practise , but in the particulars instanced and many more , doe practise over and above what the reformed Churches doe , to make evident and demonstrate upon cleare grounds , especially when men set up a new way , and leave the practise of all reformed Churches , ( double light being required for separation in any kind , whereas single light sufficeth for any man continuing in his standing . ) And certainly of all other things in the matter of practise in the visible Church , the medling with the keyes of the kingdome of God , both in doctrine and discipline , with the withdrawing and forsaking the true Churches of Christ , and the Ministerie thereof , wherein men have been converted and built up , and have converted and built-up so many , with the setting up of new Churches against the leave and will of the civill Magistrate , without the consent of those Churches departed from , and to the scandall and griefe of so many godly Ministers and Christians , nay the scandall of all Reformed Churches , and all this under pretence of spirituall power and liberty purchased for them by Christ , had need have a cleare and full proofe , and not be built only upon such weake and slight grounds , as flattering similitudes , witty allusions , remote consequences , strained and forced Interpretations from hard and much controverted Scriptures : And now by what I have alreadie answered to this Principle in these three particulars , let the indifferent Reader and your owne consciences be judge , whether you or the Reformed Churches practise most safely , and doe that which most Churches acknowledge warrantable , and who is most guilty of making additaments , when as you and all of your way allow that which they practise in the seven particulars instanced in , but you practise many things which all Churches condemne , excepting the Churches of the Independent way ; and if one thing be considered to what I have said that you put the weight and stampe of divine Institution , and of necessitie upon your additaments , making them parts of worship and essentiall , as upon prophecying , as upon the office of teachers distinct from Pastours , &c. but the Reformed Churches in what you call their additaments , even in some of them instanced in by you , put not so great an authoritie , but only an allowance and lawfulnesse of set-formes of prayer prescribed , not a necessity , but a lawfulnesse of mixtures in Congregations , so as not to leave the Church for that ; and in other practises , you count additaments in matters circumstantiall of time , place , manner and way of doing things , which upon good reasons may be changed , so that here is a wide difference between that which you call their additaments , and yours truly so called , and let me adde this that the great pinch of a conscience and the poyson in Ecclesiasticall matters concerning outward Government and order ( wherein the Scripture hath not laid downe a particular rule for ) lyes in the stampe of putting a necessitie and a divine Institution upon them , and unto such and of such is that Scripture spoken so frequently in the mouthes of men of your way . In vaine doe you worship me , teaching for doctrine the commandements of men . For instance : whereas one great controversie of these times is about the qualification of the Members of Churches , and the promiscuous receiving and mixture of good and bad ; therein we chose the better part , and to be sure , received in none but such as all the Churches in the world would by the ballance of the Sanctuarie acknowledge faithfull . And yet in this we are able to make this true and just profession also , that the rules which we gave up our judgements unto , to judge those we received in amongst us by , were of that latitude as would take in any member of Christ , the meanest , in whom there may be supposed to be the least of Christ , and indeed such and no other at all the godly in this kingdome carry in their bosomes to judge others by . We tooke measure of no mans holinesse by his opinion , whether concurring with us , or adverse unto us ; And Churches made up of such , we were sure no Protestant could but approve of , ( as touching the members of it ) to be a true Church , with which communion might be held . And having answered generally , I come now to the particulars brought to make this third principle good , and shall shew how little there is in them to make good that they are brought for . To your first instance of chusing the better part , and to be sure receiving in none for members of Churches , but such as all Churches in the world would by the ballance of the Sanctuarie acknowledge faithfull . 1. To speake nothing now of that , how in Churches there may be a receiving to some of the ordinances ( and so to be under the care of the Ministers ) a receiving of others , that is , there may be members to a part , and there are members as to all the ordinances , and so according to the first there may be a promiscuous receiving and mixture , for which I can give good reasons and instances as in children , catechumenists , but must not handle at large every point now which your Narration hints a●… . 2. In your admission of members you chose not the better part , nor the safer : To goe on the hand of charitie and love is the better part , and safer hand , which charitie if you looke into the 1 Cor. 13. hopes the best , thinkes no evill , &c. And a man had better receive some of whom there may be some doubt and feare , then discourage and refuse any of Christ little ones , which both your principle and practise hath done abundantly in New-England and in England : But here in your Narration you deale fallaciously in stating the question . For the question is not about receiving in none , but such as all Churches in the world would acknowledge faithfull , but about receiving in all and refusing none whom the Churches had no reason , but to acknowledge faithfull ; For according to your words laid downe , and as you would carry it to deceive the Reader with , of receiving none , but such as all Churches would acknowledge faithfull , you might receive in , but a few of high forme Christians , whom also all the Churches in the world would not ( as some hold the ballance ) acknowledge to be faithfull ; and so you might receive in , but a very few : And it is evident by your practise that many whom all the Reformed Churches hold fit to be received , having a competent knowledge of God , Christ and themselves , and live free from all scandalous and grosse sins , and outwardly practise duties both to God and man , even multitudes of these you will not admit , nor doe not into your Churches . And as to that just and true profession you are able to make , That the rules you gave up your judgements unto , to judge those you received in amongst you by , were of that latitude to take in any member of Christ , &c. I must tell you this is like some of your just and true professions before , namely , unjust and untrue & this is neither the first nor the last unjust and untrue profession in your Narration , and I shall make it good both by your practises , & by some rules laid down by some of your selves . Mr Goodwins letter in answer to Mr Iohn Goodwin grants , they require of men to admission into their Churches , that they know what belongs to Church-fellowship , and doe acknowledge the same , and approve thereof , with other things of that nature : now whether this be a rule of that latitude , that will take in any member of Christ , the meanest , in whom there may be supposed to be the least of Christ , and indeed such and no other , as all the godly in this kingdome carry in their bosomes to judge others by : I appeale to your owne consciences . That holy Martyr Bradford with many more , not only the least , but great starres in the firmament of the Church , never knew nor dreamt of what belong'd to your Church-fellowship , and I am confident that M. Goodwin , M. Bridge , my selfe , with many others , many yeares after wee were members of Christ , and conversed together in Cambridge as Saints , yet understood not what belonged to this Church-covenant and Church-fellowship : and this is such a rule that multitudes of the godly in this kingdome , carry not in their bosomes to judge others by , nor would not themselves be judged by , nor never heard of such things till your times : And if your rules were of such a latitude as would take in any members of Christ the meanest , whence came it to passe that in New-England so many men ( in whom the godly have presumed to be something of Christ ) and who are you to judge the contrarie , have not yet been admitted , and amongst many other instances that might be given in your owne Churches , I will name one : Mistris Symonds , a modest , humble woman , many years well reputed of in England , of godly Parents , wife to a godly Minister , who though her husband was received a member of M. Sympsons Church , and then chosen the Pastour , yet his wife could not be received into the Church along time , and whether yet she be I know not : I have been told also from one who lived in those parts , that after M. Sympson upon rending from M. Bridge had set up a new Church , one who was upon his tryall for admission into M. Sympsons Church , was openly asked by a prime man ( who had a hand in that rent ) what his judgement was of the Brethrens libertie to prophecie ; and if the man had not been right in that point , it might have hazarded his Membership . And that the Reader may not be abused nor amused with such kind of passages , but that it may appeare what ever here you say you have other rules , and require other things of men to communion with you , pray satisfie us : What was the reason , and what is the matter that when M. Iohn Goodwin fell to your principles and way , so many godly persons of his owne Parish could not be received in by him as Church-members , nor accounted so , without yeelding to some rules and conditions , which they being members of Christ ( and some of them n●…ne of the meanest ) could not condescend unto . As to that you say , You tooke measure of no mans holinesse by his opinion , whether concurring with you or adverse unto you . I appeale to your consciences , if my selfe or some others whom you have accounted godly should have declared their opinions adverse to your Church-covenant , and other of your Church principles , and yet being in Holland should have desired for the time to have been a●…itted to fellowship with you in the Lords Supper , whether would you have admitted us ? Now to that passage of yours in the close of this first instance : and Churches made up of such we were sure no Protestant could but approve of , &c. This goes upon the mistake observed by me before , That the question in controversie about Church-members is not , nor cannot be meant , Whether Churches made up of such members , as all account faithfull , be by all Protestants approved of to be true Churches , with whom communion may be held : But whether communion may not be held with such Churches , and such received into communion and fellowship of Churches , whom many Churches ( especially yours and those of the Church-way ) doe not upon your principles acknowledge true and fit matter . And in this I am sure all Protestants of note are against you , and for us , accounting such visible Churches ( as you here instance in ) an Utopia , holding it Donatisme , and Anabaptisme , and when the Papists doe in their writings father upon them such a visible Church as you dreame of , and such principles as you hold , they disclaime it ( as learned Whitakers ) it being the constant opinion of all the great Protestant Divines , Calvin , Luther , Zanchius , Iunius , &c. That the visible Church of Christ consists of good and bad , resembled therefore to a field , net , floore , where chasse as well as good graine , &c. Againe , concerning the great ordinance of publike Prayer , and the Liturgie of the Church , whereas there is this great controversie upon it about the lawfulnesse of set-formes prescribed ; we practised ( without condemning others ) what all sides doe allow and themselves doe practise also , that the publicke prayers in our Assemblies should be framed by the meditations and studie of our owne Ministers , out of their owne gifts ( the fruits of Christs Ascension ) as well as their Sermons use to be . This we were sure all allowed of , though they super-added the other . To this 2d Instance concerning the great ordinance of publicke prayer , and the Liturgie of the Church , I shall give you one Answer after another , following you according to your expressions upon it , wherein I finde you like your selves in the other precedent parts , in generals and in the darke , so as few Readers can tell by your Narration here what you hold and practise about publike prayer . 1. Wheras you say , There is this great controversie upon it about the lawfulnesse of set-formes prescribed . I must tell you this great controversie upon it is raised onely by your selves and the Brownists , there being no Divines , nor no Reformed Churches that I know of , but doe allow the lawfull use of set-formes of prayer , composed and framed by others ( as by Synods and Assemblies ) and doe make use of such sometimes , as the Churches of France and Holland in the administration of Sacraments usually doe , and those who practise them not so much , yet at least hold them lawfull . And I challenge you in all your reading to name one Divine of note and Orthodox that ever held set-formes of prayer prescribed unlawfull , excepting only Independents . 2. What understand you by set-formes prescribed , whether prayers onely made and framed by others : As suppose by an Assembly or Synod , but yet not imposed , or whether prayers composed by others , and then prescribed and required by authoritie to be used : Now if you say you understand it in the second sence , that you question the lawfulnesse of that , but not in the first : I aske you whether you will practise , and doe hold it lawfull to use in your Assemblies , Prayers made and framed by others ? As suppose a directory for worship , which I the rather aske you , because your words afterwards hinted as the ground for your owne practise , and against the practises of the Reformed Churches , speake against all set-formes of prayer composed by others ( That the publike prayers in our Assemblies should be framed by the meditations and studie of our owne Ministers out of their owne gifts ) which reacheth to all prayers framed by other men , though they be left at libertie to use or not use them : And further this argument of yours speakes only against formes of prayer , as in the first sence , but speaks not at all to it , as imposed and enjoyned ; but let your expressions of set-formes of prayer prescribed be taken in the second sence , yet I am readie to maintaine against you that set-formes of Prayer , lawfull for their materials , and establisht by a lawfull power to be used in the publick Assemblies , may lawfully be practised by Ministers , and the people safely joyne in them . 3. As I askt of you in what sence you tooke set-formes prescribed , so I desire to know whether in the questioning of the lawfulnesse of set-formes of prayer , you understand onely formes of prayer framed by men and Ministers in the Church , or whether not also prayers recorded in the Scriptures ( as for instance the Lords prayer ) whether ever you practise the use of that in your Assemblies ( which question I make , because I never heard that any of you five ever used the Lords prayer , either in your owne Assemblies , or in ours , nor indeed that any of your way did , it being now made by many a note of a Formalist ) Now if you account the use of it lawfull , considering the great offence , the totall disuse of it gives to many , and how it hinders the word to many , considering that Scripture with other like , 1 Cor. 10. 32. I wonder how you dare neglect it ( and by the way let me tell you that 1 Cor. 10. 32. is stronger to command you the use of the Lords prayer , then for what it is alleadged by you in the 17. page , namely , for your principle of submission of Churches , &c. And I propound to you further , whether if some other prayers word for word recorded in the Scriptures should be put into a directorie , you would use them ? As also , whether you would practise the reading of set Psalmes and Chapters appointed out for you ? 4. As for the practising your owne prayers without condemning others . I answer , that is not so , 1. Because you bring many arguments against set-formes of prayer , framed by others and prescribed that amount to a condemnation in a high nature , terming such prayers will-worship , inventions of men , as is evident both by Manuscripts and by printed Discourses of Mr Davenports , M. Cottons , M. Nyes . 2. You with-drew from our Sacraments and publicke Assemblies upon this ground and have drawne many away with you , and have set up new Churches . But it may be you will in this Narration have this evasion , that though you condemne the practise , yet not all the persons that use them , you doe not condemne them as ungodly . I answer , no more doe the rigid a Brownists nor Anabaptists , who yet condemne sufficiently our Churches and our prayers , and yours too , for they acknowledge both you and us to have eminent personall graces . 5. As to that Argument brought by you for conceived prayers , but against set-formes made by other men , I briefly suggest these following things to you and the Reader . 1. That by your owne concession set formes of prayer are not unlawfull , because they be set and framed before hand , and not conceived suddenly , wherein you grant , that the publicke prayers in the Assemblies may be premeditated , framed and studied before hand , as well as Sermons , which concession takes off one of the strongest Arguments used against set-formes of prayer . 2. I answer , it is not against the fruites of Christs ascension into Heaven , and of giving gifts unto men for the Ministery , that they doe not alwayes in all their prayers exercise their own gifts of invention and composall of prayer , for so the using of the Lords prayer should be unlawfull at any time for the Ministers ( which is no prayer framed out of their owne meditations and studie , and their owne gifts . ) 3. I answer , there is a great dissimilitude in many respects , betweene Sermons and prayers , so that it will not hold , though Sermons ought to be framed alwaies out of our owne gifts , that therefore prayers alwayes should be . And this I will demonstrate in a Discourse of the lawfulnesse of using set-formes of prayer composed by others . 4. It is not against the fruit of Christs ascension , nor the gifts given then for Ministers , in some instructions and teachings of the people to make use of some thing sometimes in publike , either doctrinall or practicall , not framed out of their owne gifts , but by others . As suppose the reading in the Congregation to the people often some confession of faith , or some exhortation about maine things of use to them , having still the free use of their giftsto preach besides . 5. Suppose you five should joyne together out of your owne meditations and studies , exercising your owne gifts to frame publicke prayers of maine petitions needfull for the state of all your Churches , whether might they be used by you in your publick Assemblies . 6. Whether each of you by your selves framing upon meditation and studie a set-forme of prayer , may not use that often in your Assemblies without sinne , having also your liberty to adde conceived prayers at the same time . But to put all out of question about the second instance , I judge that set formes of prayer prescribed taken in both senses , that is neither made nor framed out of the gifts of the persons who use them , nor left at liberty , but by publike consent agreed upon to be used , are not unlawfull to be practised : but the Scriptures give us examples for such prayers , as in 2 Chron. 29. 30. Moreover Hezekiah the King , and the Princes commanded the Levites to sing praise unto the Lord , with the words of David , and of Asaph the Seer : and they sang praises with gladnesse , and they bowed their heads and worshipped . And therefore the use of set formes of prayer , framed and composed by others and prescribed , having example in Scripture ( as well as conceived ) are no additament nor superaddition ; but the reformed Churches in practising both , practise most safely , according to Scripture patternes , and your Churches using only one sort and not the other , leave to follow examples recorded in Scripture ; and we may more justly cast upon you the taking away from Scripture ( taking away being a like branded by Scripture as adding ; ) But you doe unjustly cast upon the reformed Churches adding to the word , the Scriptures holding out examples for both : And for the further clearing your mistakes in this great ordinance of publike prayer , I shall only adde this , all that God hath commanded either in the old Testament or new about publike prayer , is , that prayers be made in the publike Assemblies , and that those prayers be of petitions for their matter and kind lawfull , according unto the will of God , directed unto God alone in the Name of Christ , with humility , fervency , faith and such like ; but that God hath required , that as oft as Ministers pray , they must put up prayers framed by their own meditations and studies out of their own gifts , and that the words and phrases must be various and diversified or else their prayers are not lawfull , there is never such a sillable to proove it in the Scripture ; But we have examples of both , namely set and conceived , and Gods servants used both indifferently , and we may use both according as we see occasion , and as we find may make most for edification and Gods glory . And I desire you in your Reply to this Answer to give any instance to the contrary and I shall thanke you , for I seek truth and peace , and not victory nor contention ; And let me mind you whilst you goe about in this instance to cleare your selves of additaments ; you are in this and other instances guilty of taking away from the Word , falling short , as in other things , practising above what is written , besides your different way of practising in some things . So likewise for the government and discipline in the Churches , however the practise of the reformed Churches is in greater matters to governe each particular Congregation by a combined Presbytery of the Elders of severall Congregations united in one for government ; yet so , as in their judgments they allow , especially in some cases , a particular Congregation , an entire and compleate power of jurisdiction to be exercised by the Elders thereof within it selfe ; Yea and our owne Mr Cartwright , holy Baynes , and other old Non-conformists , place the power of excommunication in the Eldership of each particular Church with the consent of the Church , untill they doe miscarry , and then indeed they doe subject them to such Presbyteriall and Provinciall Assemblies as the proper refuge for appeales and for compounding of differences amongst Churches , which combination of Churches others of them therefore call Ecclesiae ortae , but particular Congregations Ecclesiae primae , as wherein firstly the power and priviledge of a Church is to be exercised . And withall we could not but imagine , that the first Churches planted by the Apostles , were ordinarily of no more in one City at first then might make up one entire Congregation , ruled by their own Elders , that also preached to them ; for that in every City where they came , the number of converts did or should arise to such a multitude as to make severall and sundry Congregations , or that the Apostles should stay the setting up of any Churches at all , untill they rose to such a numerous multiplication as might make such a Presbyteriall combination , we did not imagine . We found also those non-conformists ( that wrote against the Episcopall government ) in their answer to the arguments used for Episcopall government over many Churches , brought from the instances of the multitude of believers at Ierusalem , and other places and Cities mentioned in the new Testament , to assert that it would not be infallibly proved that any of those we read of in the Acts and elsewhere ; were yet so numerous , as necessarily to exceed the limits of one particular Congregation in those first times . We found it also granted by them all , that there should be severall Elders in every Congregation , who had power over them in the Lord ; and we judged that all those precepts , obey your Elders , and them that are over you , were ( to be sure , and all grant it ) meant of the Pastors and Teachers , and other Elders that were set over them in each particular Congregation respectively , and to be as certainely the intendment of the holy Ghost , as in those like commands , Wives obey your own husbands , Servants your own Governours , to be meant of their severall families respectively . We could not therefore but judge it a safe and an allowed way to retaine the government of our severall Congregations for matters of discipline within themselves , to be exercised by their own Elders , whereof we had ( for the most part of the time we were abroad ) three at least in each Congregation , whom we were subject to : yet not claiming to our selves an independent power in every Congregation , to give account or be subject to none others ; but only a full and entire power compleate within our selves , untill we should be challenged to erre grossely ; such as Corporations enjoy , who have the power and priviledge to passe sentence for life and death within themselves , and yet are accountable to the State they live in . But that it should be the institution of Christ or his Apostles , that the combination of the Elders of many Churches should be the first compleate and entire seate of Church power over each Congregation so combined ; or that they could challenge and assume that authority over those Churches they feed and teach not ordinarily by vertue of those fore-mentioned Apostolicall precepts , was to us a question , and judged to be an additament unto the other , which therefore rested on those that allowed us what we practised over and above , to make evident and demonstrate : ( and certainely of all other the challenge of all spirituall power from Christ had need have a cleare pattent to shew for it : ) Yea we appeale further unto them that have read books , whether untill those later writings of the two Reverend and Learned Divines of Scotland , set forth after our returne , nor much more then two yeares since , and others of no elder date from Holland , and one of our own Divines more lately Written with much learning and ingenuity ; there hath been much settly and directly , or with strength insisted on to prove that government , and although assert and inculcate it they doe as their opinions , yet the full strength and streame of our non-conformists Writings and others , are spent rather in arguments against , and for the overthrowing the Episcopall government , and the corruptions that cleave to our Worship , and in maintaining those severall Officers in Churches Which Christ hath instituted in stead thereof ( in which we fully agree with them ) then in the proofe of a combined classicall Presbyteriall government as it is authoritatively practised in the most reformed Churches . Before I give a full answer to your third and last instance of the government and discipline in the Churches . I premise this ; that in all the differences between you and us in the principles and practises of the visible Church and government of it , you give but three instances only , wherein you practise more safely then the reformed Churches ( although you make such a great principle and matter of it in the eleventh page , ) yet there are many things besides these three , wherein you practise differently from all reformed Churches ; as in the way of gathering and constituting Churches , in the way of making Ministers , in the power you give the people in Church government , cum multis alijs : why did you in this Narration passe by these ? Is it not either because you were not willing to tell all you hold and practise , ( the time being not yet come to open all your way and principles , which is one of the things I blame you for , your reservednesse in keeping back so great a part , shewing us only the fairest side of that wherein you differ , ) or else if you had thought fit to have related them ; you in your own wisedomes questioned , whether those other particulars wherein you differ would bare so faire a glosse as of practising most safely , and of fastning the odium of additaments so well upon the reformed Churches , as these three instances you give ; And I might here take an occasion to shew further how the reformed Churches practised more safely on both hands then you , neither adding not taking away , and so I might strongly retort this whole third principle of yours back upon you , but that may suffice I have already hinted of it . Now for this third and last instance of your walking safely , but fastning additaments in government and discipline on the reformed Churches , this being laid downe so largely as that it is a third part of your book within a very little , beginning in the twelfth page , and continuing to the end of the one and twentieth page , containing in it many various things : I must therefore because of the intermixture of persons and things in this part of your Narration more then in any other , going forward and backward , up and downe , that I may let nothing escape of moment , I shall endeavour to draw out the severall ends of these twined threds and entangled discourse , and to wind them up upon their severall bottomes , by reducing this part of your Narrative to these following heads ; whereon I may more distinctly fasten my answers , both for yours and the Readers better satisfaction . 1. You relate what the reformed Churches doe practise and allow , as also what our old non-conformists granted , and what your selves allow and grant about a Church and the government of it . 2. You relate what you disallow and are not satisfied in . 3. You couch some arguments and reasons for your own way and practise , and against the practise of the reformed Churches . 4. You answer a common objection brought against your way , by laying down the principles that you hold in such a case , as also by relating your practise occasioned upon an offence committed in one of your Churches . 5. Upon this answer you make a comparison between the effectualnesse of your way in what you hold and practise , and what the Presbyterians hold , to reduce Churches and to compose differences : in which comparison you make the scales to fall on your side rather . Now the Reader must expect here as in other passages of this Narration , generall , doubtfull , darke , partiall and reserved relations with mistating the questions which , in my answers I shall observe and point at all along . To the first of these five heads , ( wherein also are three particulars ; ) To the first of these concerning the reformed Churches , namely what they practise and allow : I answer , you should have done well to have instanced their practises , what were the greater matters governed in common by the Presbyterie of severall Congregations , and what were the lesser matters wherein each particular Congregation was governed by their particular Elders ; As also what were those cases wherein the reformed Churches allow particular Congregations such an entire and compleate power to be exercised by the Elders within themselves , and wherein not ; such a particular Narration would have carried in the face of it some ground for the defference of their practise and allowance , & might have served to have pointed out the differences between your way and theirs . But secondly , As you relate the way and discipline of the reformed Churches , it sounds somewhat harsh and strange that their practise should be one way and their judgements another , their practise to governe each particular Congregation by a combined Presbyterie of the Elders of severall Congregations united in one for government , and yet in their judgements to allow , especially in some cases a particular Congregation and entire and compleate power of jurisdiction within it selfe : Doe they practise one way and allow another way , or doe they hold both wayes the wayes of God , or what is it you meane in this Narration of those Churches , or can it be meant in the same sense and acception to practise one thing and yet allow another , or will you make the lesser matters practised in their particular Churches by their own Elders to be the same with some cases , wherein they allow particular Congregations an entire and compleate power of jurisdiction within themselves : Now the latter , namely in some cases , cannot be meant , for then this last part is no more then the first , neither can your words of an entire compleate power of jurisdiction in the particular Congregations be meant of smaller matters , but of the greatest matters in some cases : You shall doe well in your reply , to english these lines about the difference of the reformed Churches practises in greater matters , and their different judgements in some cases , and shew us in what sense they meane it , and whether it can be properly and truly alledged for your case of entire and compleate power in your Congregations . Thirdly , This which you here relate of the reformed Churches practise and allowance is fallaciously set downe and for your own advantage , meerely to make out this third principle , that you still chose to practise safely , namely , what the reformed Churches allowed and acknowledged warrantable , onely they superadded Presbyteriall combinations , whereas the reformed Churches doe not , as you well know in the case and question controverted between them and you allow particular Congregations in a Kingdome and nation , conceiving the reformed Religion to have an entire and compleate power of jurisdiction within themselves , what may be in some of their books in extraordinary or speciall cases , where there is but one particular Congregation in a Countrey or the like , that is nothing to the point in hand , it being laid for a common ground by them all , that every particular Church in a Nation or Kingdom is not to be left to it selfe , but that there is a necessity of a common nationall government to preserve all the Churches in unity and peace ; And to cleare the reformed Churches of France , Holland , Scotland from what you say they allow , I doe not find in their books of discipline and platformes of Church government ( by which we must judge of their judgements ) nor in their practises , that they doe allow an entire and compleate power to be exercised by the Elders of every Congregation alone , either in the making or ordaining of Ministers , or in deposing their Ministers , or in drawing up a forme of doctrine , worship and discipline for themselves , they allow power of admonition , suspension from the Lords Supper , and of taking up lesser differences by the particular Eldership ; and if I forget not , the Churches of France only , practise excommunication by the Elders in particular Congregations , without carrying it at first higher ; but then if we consider that in those Churches of France their Elderships goe upon certaine fixed rules in there excommunications laid down in their books of discipline ( who if they proceed otherwise are liable to censure themselves ) and their being appeales to Synods and Assemblies , and all being carried in reference and dependance to Assemblies , the case is very different : now if the Churches of your way and communion in old England and in New , would yeeld to have a government fixt and setled by Synods and Assemblies ; establisht also by the Magistrates , upon which Rules and Orders they should proceed in the way of making Ministers , and that such errors in doctrine and such evill manners , ought to be the subject of excommunication , and then agree upon appeales to Synods and Assemblies , then there would be lesse dang●…r in such an entire and compleate power in particular Congregations . To the second particular under this first head , namely what some of the old non-conformists grant , placing the power of excommunication in the Eldership of each particular Church untill they doe miscarry , and then indeed subj●…cting them to Presbyt●…riall and Provinciall Assemblies , and that it could not be infallibly prooved that any of the Churches recorded in the new Testament , were so numerous as necessarily to exceed the limits of one particular Congregatïon : And that both the Ministers of the reformed Churches and our non-conformists , all granted that there should be severall Elders in every Congregation , who had power over them in the Lord : I answer as followes ; For Mr Cartwright , you not quoting which of his books you have reference to , and so not knowing which to turne to , to find out what you assert of him , I shall not deny it ; but as for Mr Baynes Diocesans Tryall , ( which is the only booke I ever heard of , wherein he handles these points ) he doth in the third question give the Ecclesiasticall power and the exercise of it to a united multitude of Presbyters , in which booke , howsoever as intending his booke against Diocesan Bishops and Diocesan Churches , to whom all Presbyters and Churches stand in subjection and subordination , he pleads against them for the power of the particular Elders in the severall Congregations , yet as against the reformed Churches practise , namely of a Presbyteriall Church consisting of many particular Congregations and ruled by the Elders of severall Congregations combined , he pleadeth not , but expressely in answer made to those two objections from the Churches and Elders where there is a co-ordination and a communi●…y in government , as in the Low Countries and at Géneva , he grants the thing contended for against your Congregationall way ( even before miscarrying , ) and shewes th●… great difference between the Diocesan government and the Presbyteriall in severall particulars , and answers your objections which you commonly make of a forraigne extrinsicall power : And for your better satisfaction , reade and compare together the passages in these pages of Mr Baynes Diocesans Tryall , page 21 , page 11. What is meant by a Diocesan Church , and in the 12th page , two first conclusions agreed in , and in the 16th page : And for the non-conformists in their writings against the Episcopall government and Diocesan Churches , though they put the Bishops their adversaries all they could to it , to make them proove infallibly and necessarily a particular Church to exceed the limits of one particular Congregation , yet they never intended it as against the reformed Churches : Now you know the saying , Authoris aliud agentis parva est auth●…ritas : But shew us where ever the old non-conformists as against the reformed Churches held so : It will appeare by Gerson Bucerus ▪ and by the practise of the reformed Churches in Geneva and Holland , ( for which Mr Robinson so objects against them in his Apologie ) that though they were against the government of Bishops and Diocesan Churches ( that is of a head Church over many Congregations united to it ) yet not of a particular Church of such a City , consisting of many particular Congregations : And as for that you take for granted by all , that there should be severall Elders in every Congregation , it is denied you : For some Divines , as Danaeus and Cartwright ( as I remember ) hold it not necessary for every small Congregation in villages , but for Cities and more populous places to which the lesser villages being conjoyned , have the benefit and support of all the Elders and Ministers in the exercising of government . As for that you say , Others of them calling the combination of Churches Ecclesiae ortae , but particular Congregations Ecclesiae primae , as wherein firstly the power and priviledge of a Church is to be exercised ( that others was a Mr Parker , who in his Politia Ecclesiastica , gives us this distinction ) ▪ and was the first who brought it up ( as ever I read of ) who differing from Mr Baynes and other non-conformists , and most Divines of the reformed Churches in the subject of the power of the keyes , giving it to the b body of the Church , agreeing therein too much with you , no wonder he called particular Congregations Ecclesiae primae : But as he was mistaken in the first receptacle and subject of the power of the keyes , so he might be in his distinction of Ecclesiae primae and ortae . For the first Churches , namely that of Ierusalem , Rome , Ephesus , with others were not particular Congregations , but Churches consisting of many Congregations , severall meeting places , some preaching in one place , and others in other places , but governed by the Elders in common , which City Churches were the first Churches still first planted by the Apostles , and particular Congregations in villages were Ecclesiae ortae ( the City Churches in this sence being the mothers , and the particular Congregations rather the daughters ) the full proofe and demonstration whereof I referre to a tractate I intend about the nature of the visible Church . But by what I have answered upon this head the Reader may observe there is not all granted , which you tooke for granted from the Reformed Churches , and the Non-conformists , and what is yeelded slowes from another spring , and is upon another ground writing against Diocesan Bishops ( quite another controversie ) but otherwise even when Non-conformists have come to write against the separation , and upon the nature of a visible Church ( as Mr Ball a ) they hold the contrary : And for learned men of other Churches ( even when they writ against Episcopacie ) yet they were farre from holding that a particular visible Church was only a particular Congregation * ( as Gersom Bucerus in his answer to D ● Downham ) A particular Church is any companie of beleevers conjoyned in the observation of holy ordinances and united to one Presbyterie , keeping their meetings in one or more places : For the number of Parishes in which they meet is a thing accidentall being nothing at all to the essence of a particular Church . And even the Non-conformists you speake of , as it appeares by the wary expressions your selves use of them , namely infallibly and necessarily doe even give the cause : For that is ( as you imply ) the Non-conformists in their answers could not denie but probably the number of beleevers were so numerous as to exceed the limits of one particular Congregation in those first tim●…s , though not infallibly and rationally , though not necessarily : Now in points of externall order and government which depend upon the story ; and circumstances of time and place , how many things are there practised , but of presumption ▪ though not of certainty , and though they cannot be infallibly and necessarily proved , so as to stop all mouthes , and all that the wit of man can possibly finde out , yet if the things asserted can be but probably proved upon better reasons then the contrary , we may encline to that as to the safer part : How many practises and tenents have you in your Church-way that cannot be infallibly and necessarily proved , but stronger answers may be and are given to the reasons you bring for them , then any the Non-conformists could give to that instance of the Church of Ierusalem , and yet you hold to your principles for all that ; and it is a rule hath been pleaded by some of you , that in things of that nature where the Scripture is not expresse , but holds them out most probably though not infallibly and necessarily , yet we ought to encline to that : As for Mr Baynes answer ( though directed against Diocesan Bishops and Diocesan Churches ) to that instance of the Church of Ierusalem , it is no whit satisfactorie nor concluding to any man , who is of another judgement , as the Reader may reade in the 15. and 16. page of the Dioces . Tryall . To the 3d particular under the first head , namely what you allow and grant about a Church and the Government , that you could not but imagine that the first Churches planted by the Apostles , were ordinarily of no more in one Citie at the first then might make up one entire Congregation , ruled by their owne Elders that also preached to them , and that you could not but judge it a safe and an allowed way to retaine the government of your severall Congregations for matter of discipline within themselves to be exercised by their owne Elders , &c. In way of answer I must first complaine of your old fault , the slippery and uncertaine expressions used in the relation of what you owne and allow about a Church in those phrases , the first Churches ordinarily and at first . I demand the reason of you , why you put in ordinarily and at first , was it not because you fore-saw the Church of Ierusalem and some few others recorded in the New Testament , though not in the first Chapter of the Acts , and at the beginning yet would at last by the 8. of the Acts and Acts 21. amount to more then could meet in one Congregation , and therefore you exprest it so . Is this faire dealing , or what other reason can you give for using such doubtfull expressions : the question is not betweene you and us , whether all the Churches and most of the Churches , or whether at first , and in the beginning of them they consisted of no more in one City , then to make up one Congregation , but whether the Scriptures in the Acts of the Apostles and Epistles , be it first or last , sooner or later gives any patterne or example of a particular Church , exceeding the number of them , who may ordinarily meet together in one place for the worshipping of God , and the sanctification of the Lords-day , which if it can be proved , overthrowes M. Robinsons , M. Cottons definitions of Churche●… and your principles , who all keepe to this as to a foundation upon which is built many of your other practises : For we know at first the Church of Ierusalem , and other Churches were not more numerous then to exceed the limits of one particular Congregation , neither could it be expected that all should come in at first , and we know for many other Churches the Scriptures doe not so particularly relate the growth and accessions of them : But if any one instance can be given , it is not materiall whether first or last , sooner or later , whether in the beginning , middle , or end of the story , for then your Positions and assertions of a particular visible Church are overthrowne , for one affirmative overthrowes a universall negative . And I aske of you whether you take ordinarily here as opposed to extraordinary , or take ordinarily , for commonly as opposed to rarely and seldome ; now if you meane it in the first sence , that the Church of Ierusalem and other Churches that may be instanced in , their case was extraordinary , and though the Apostles suffered them to grow so ranke and numerous , yet we may not doe so now : I desire to know of you then , what is become of your first generall rule the Primitive patternes of Churches erected by the Apostles , and I desire to know what r●…le you walke by , and whether the first constituted Church of all were not likely to be the patterne for constituted Churches , seeing Primum in unoquoque genere est regula & mensura reliquorum . But if you meane ordinarily in the second sence , as that there is but one only instance , the most if not all other Churches were otherwise ; that you see will not by what I have above written helpe you , besides what ever you can probably alleadge that the Churches of these times should be conformed to such Churches , which consisted of no greater number then to make one particular Congregation , I will give more and better why the Churches of a Nation and kingdome should be conformed to that of Hierusalem ; As for those phrases of yours , which you bring in by way of caution and clearing the way of your government within your selves , that you claime not an Independent power to give no account or be subject to none others , but onely a full and entire power compleate within your selves , untill you shall be challenged to erre grossely . Whilest in these first lines you denie Independent power in words , yet in your latter words you grant it , claiming a full and entire power compleate within your selves , which is Independent power , and is the full sence of that which hath been fasten'd on you by us ; and I will shew it more fully in the proper place ; when I come to the 23. page ( especially if you take upon you to enjoy it so long , untill you shall be challenged to erre grossely ) I had thought it had been enough upon your being challenged to erre to have given an account , but belike it must be erring grossely ( I suspect something lyes under this , as under many other of your phrases , whereby you evade and hide your selves , stating points wrongfully ) Pray what doe you account erring grossely , and whether doe you judge any thing erring grosly in your particular Churches , but such kinds of sins in manners , and such kind of opinions as are against the Churches knowne light , and the common received practises and principles of Christianitie professed by the Churches themselves and universally acknowledged in all the rest of the Churches , and no other sinnes to be the ground of giving an account ( as they are not of Excommunication with you , page 9. ) ( both being of equall latitude , sins of particular persons to a Church , and the sins of a particular Church to a Communitie of Churches ) and if that be your meaning you shall be Independent enough . And then further I demand of you , how you can use those phrases of not claiming a power to be subject to none others : I confesse you may better use those words of giving account , holding , counselling and advising by sister-Churches , but as for that phrase of subjecting to none others ; I understand it not , what censure will your Churches subject unto from other Churches , will they yeeld to the deposition of their Ministers , Excommunication of their members , &c. or how can there be any subjection to other Churches in your principles ( the phrase being taken properly and usually ) when as all along you pleade against authoritative Presbyteriall power , so oft exprest in page 15 , 16. and is the great point in controversie in this instance betwixt you and the Presbyterians : How oft doe you denie the subjection of a particular Church to all other Churches , and are against all subjecting to censures , yea to be subjected as to counsell and advices from the other Churches . As to that phrase , your owne Elders , whereof you had three at least in each Congregation whom you were subject to , in which you seeme to hold out the government and power of the Church to lie in the Elders , and not in the body of the Congregation , I desire you to satisfie me in this point , whether all of you hold the power and authoritie to be in the Elders or in the Church , and whether by goe tell the Church is meant , tell the Elders or the bodie of the Congregation , and whether according to the principles of the Church-way in M. Robinsons workes , and the bookes of New-England , and M. Bridges owne letter ( unlesse some of you have lately seene another light ) you might have truly written three Elders at least in every Congregation to whom the Congregations were subject , or else three Elders who were subject to their owne Congregations : and this shall suffice for answer to the first head of the five concerning the third Instance . To the second head under this third instance , what you are not satisfied in nor cannot allow . 1. About particular visible Churches , That you could not imagine in every City where the Apostles came , the number of the converts did or should arise to such a multitude as to make severall and sundry Congregations . 2. About the government of it , that it should be the institution of Christ or his Apostles , that the combination of the Elders of many Churches should be the first compleate and entire seat of Church power over each Congregation so combined , or that they could challenge and assume that authoritie over those Churches they teach not , &c. In both these you deale fallaciously and relate the controversie to your advantage and our disadvantage . For the first , whereas had you dealt ingenuously your words should have been these , for that in any Citie , where the Apostles came the number of converts did or should arise to such a multitude as to make severall and sundry Congregations , you put it in every Citie , which we affirme not , nor need not to carry the cause against you , for if we can prove it in some Cities , or in any Cities that the number of Converts did arise to such a multitude , as to make severall and sundry Congregations , then we prove the Scripture holds out a Presbyteriall Classicall Church , and overthrow your grand principle about a particular Church : And Reader observe the fallacie of these Apologists , how in the manner of their expression , and as they propound it , though the thing may be true , yet they alter quite the state of the Question . For though in every Citie , where the Apostles came , you could not imagine the number of Converts should be so great nor we neither , yet in some Cities you might have well imagined it , as in Ierusalem and Rome . But Brethren , why will you who are Schollers , and without question weighed well all your words and manner of expressions , having so many heads in the framing this Apologie , deale thus with the Reader in a Narration : speake truly , though you did not imagine the number of Converts were so many in every City , yet did not you imagine the number might be so great in some Cities , as in Ierusalem ; and if still you will not imagine it , for the helping of your imagination , consider whether you have not more reason ( if not infallible and necessary , yet probable and rationall ) to imagine the Church of Hi●…rusalem consisting of so many thousands of people , and having so many Ministers to preach unto them , as 12. Apostles besides the seventy Disciples , and they meeting in so many distinct houses , and not having the power and command of any publicke large place or liberty ( through those times ) to fit it for such multitudes to heare the word , joyne in prayer , and Sacraments , should have severall and sundry Congregations rather then to imagine all those should make but one standing Congregation to meet in one place and roome . 2. It is stated otherwise , carried higher then need be granted , and that in all your expressions of it , for the Scriptures may hold forth a combination of the Elders of many Churches for government and yet not be the Institution of Christ or his Apostles : It may be allowed and agreeable to the word , have a jus divinum , permissivum upon generall rules of the word , and according to the rules of the law of nature and of Prudence , yea and may have some examples of it , and yet not amount to a divine Institution , many who hold the thing will not in those phrases owne it . 2. These Elders of many Congregations may have a power of Government in common over all , and yet not be the first seat of Church-power ; for it is not denied but some particular Congregations , having a competent number of Presbyters , both have and may exercise Church-power , before any such combination is , or can be . 3. These Elders combined may have Church-power to rule these Congregations so combined , and yet not have a compleate and entire seat of Church-power , but a power liable to appeales unto Synods and generall Assemblies . The question betweene you and us is whether Classes or Presbyteries have power in Ecclesiasticall matters , as Ordination , Excommunication , &c. within the number of Congregations so combined , or may by warrant from the word exercise any power in Church matters , but in their owne particular Congregations ; the question is not , whether it be the Institution of Christ or his Apostles that the combination of the Elders of many Churches should be the first compleate and entire seat of Church , power : As you state it , you strangely mistate the question to lay it downe in these words , That the combination of the Elders of many Churches should be the first seat of Church-power over each Congregation so combined , whereas the opinion of the Reformed Churches is quite contrary , not holding Classes and Synods to be the first subject of Church-power , from whence it is consequently derived and conferred upon particular Churches , but that particular congregations having power in themselves and amongst themselves equall power , doe in Classes and Synods conferre and execute in common their owne power , even as those who are colleagues and equall members of some politicall societie . 4. The power which particular officers , and Presbyters of combined congregations may have over particular members of those Churches they teach not ordinarily , doth not amount to the challenging and assuming an authority over those Churches they feed and teach not ; your expression is a mistake , it is not an assuming a power and authority by some over other Churches , but it is a power of the whole , and of themselvs too , even those particular Churches in their officers over particular members ; as in the Parliament no member hath power over another , more then another over him , but the whol hath power over all the particulars ; for the clearing of which , the Commissioners of the Church of Scotland speake fully in their Reformation of Church government in Scotland cleared , page 24 , 25. And for the close of this second head , wherein you stand upon what you are not satisfied in but disallow , if you would impartially consider that the Scriptures in the Acts of the Apostles and Epistles , doe as well hold out grounds , yea and more indubitable ( as I shall make evident in a particular Tractate of the visible Church ) that the first particular Churches planted by the Apostles consisted of more Congregations , and distinct meeting places , then of one only Congregation , you will acknowledge that where there are many Presbyters to feed and rule , and many more Christians living in a vicinity , then can meet in one place , it is not the most safe and allowed way to retaine the government of each Congregation thus within themselves , neither that it is an additament in the reformed Churches to practise so , but rather an additament on their part , who living in a City where the number of beleevers are so numerous as to make many meeting places , there to make these places and persons such distinct Churches as to manage all things each one within themselves , and not to grow into one for government . And I am so farre versed in these controversies , that I challenge you five to give me an example of any City where it is probable the multitude of beleevers were so numerous as to make many meeting places , that ever they were governed and ruled but in common , or ever called Churches but Church , still called the Church of Corinth , and the Church of Ierusalem : I foresee only one instance that can be probably alledged , that in Rom. 16. 1. of the Church which is at Cenchrea , which Cenchrea was a part of Corinth and neare to Corinth , yet named a Church as well as the Church of Corinth , but the insufficiencie of that ground I shall at large shew in that Tractate of the visible Church ; which Primitive practise hath so farre wrought with some of the reformed Churches , as those of Holland , that in great Cities where the number of their people are so many as they cannot meet in one place , but have more meeting places , yet in imitation of the Scriptures ( giving that ground to some who have askt them a reason ) they make City Churches but one , and the Ministers are Ministers in common of them all , preaching in their courses in the severall meeting places , and governed in common , and this they doe to keep nearest to Apostolicall practise ; whereas now in the Countrey where villages are , and the meetings are scattered , they doe not all preach to all : And to adde this further , to shew your unsafe way of practising in the way of your particular Congregations , over the reformed Churches and our Churches in England , your Congregations ( as in London ) where the meeting place is , and the Ministers reside , is made up of members , as of some living in London , so of some in Surrey , Middlesex , Hartfordsheire , Essex , where they have fixum domicilium being twenty miles asunder , and many members meeting but sometimes in a Moneth , where neither Ministers can oversee them , nor members watch over one another , not knowing what the conversation of each other is ( which yet are brought as the maine grounds for your Church-fellowship ) which non-residencie of the members from one another , and of the officers from so many of the members , whether it overthrow not and be not point blank against many of your principles of the Church-way , I leave to your selves to judge ? besides that it is without any Primitive patterne and example of the Churches erected by the Apostles , the Churches being still stiled according to the places where they lived and met , as in Rom. 1. 7. To all that be in Rome , beloved of God , called to be Saints : And so in the Epistles to the Corinthians : To the Church of God which is at Corinth . And I desire you to give me any Primitive patterne of any who belonged to the Church of Rome , Corinth , Ierusalem , ( that is , were standing members of those Churches ) who lived and inhabited ten miles , twenty , five miles , &c. round about those Cities , so that we find here in this third instance , namely in the government and discipline of the Churches , as well as in the first instance in the qualification of your members , that the additament is on your sides and not on the reformed Churches . To the third head , namely the reasons couched and hinted for your own practise and against the practise and way of the reformed Churches : to the first reason I answer , as the relating of the state of the questions was not proper , so this argument hinted here is not properly expressed , for their might be such a Presbyteriall Church and government as is maintained against you , namely but two or three distinct meeting places , and yet not Churches , rising to such a numerous multiplication , nor Apostles staying to the setting up of Churches untill they rose to such a numerous multiplication : But pray what doe you meane by those expressions ? We did not imagine , but might you not ? or could you not have imagined it , though you did not nor would not : and what by this , that the Apostles should stay the setting up of any Churches at all , untill they rose to make such a numerous multiplication as might make such a Presbyteriall combination . Doe you carry the words in reference only to that numerous multiplication ? or simply and positively , that the Apostles did not stay so long in any City as to set up any Churches at all ? Now if you will have your words interpreted in the first sense , then judge how improper the speech and narration of your mind is , for then it should have gone thus , that the Apostles should stay the setting up of so many Churches untill they rose to such a numerous multiplication , for the denying the setting up of any Churches and at all , agree not with the following words , untill they rose to such a numerous multiplication ; the former being a diminitive nay a negative , and cannot agree to such an augmentative as the latter , besides your first words carried in reference to the following , have no strength to proove what you bring them for , namely what you allowed and practised , or what you disallowed ; for though the Apostles should not stay so long as the setting up so many Churches as might arise to such a numerous multiplication of severall and sundry Congregations , yet there might be such a Presbyteriall classicall Church , a Church consisting of more then could meet in one place , which is the controversie between us : But if you understand your words simply and positively , that the Apostles did not stay the setting up of any Churches at all , I desire you to remember your own principles and expressions in many books and discourses of your way , that the Apostles were the founders of the first Churches , as at Corinth , Rome , and for Ierusalem especially , ( which is the particular Church we most stand upon ) the Apostles staid long enough there , to set up not onely any Churches at all , but many to make such a Presbyteriall combination as is stood for , as will appeare , both by Acts 8. Acts 15. Acts 21. and it is the judgement of Mr Robinson , that Ierusalem was never without some of the Apostles there ( which the two first chapters of the Galathians give a strong ground for , ) besides the many Presbyters that belonged thereunto ; And so for the Church of Ephesus , Paul stayed at one time in those parts three yeares together , long enough to make so many Churches as might make a Presbyteriall combination : which that of the Acts , chap. 20. vers . 17 , 18 , 25 , 28 , 29 , 31. doe give hints enough for , if the nature of an answer to a Narration would permit to draw them out at length . To the second reason hinted , that those precepts , Obey your Elders and them that are over you , were to be sure meant of the Pastours and teachers set over them in each particular Congregation respectively , and to be as certainely the intendment of the Holy Ghost , as in those commands , Wives obey your own husbands , &c. I answer , that in Scripture a particular Church consisting of more Congregations then one , and the Ministers and Elders feeding them and governing them in common ( as at Ierusalem , and as it is in the Low Countries , in Cities there , as at Amsterdam , &c. ) all the Ministers and Elders are their own Ministers and Elders , as the husbands are the owne of their wives , and those Scriptures are to be understood of all their Pastors and Ministers , and not of some only , or in respect of some , and not of the rest , and it is as certainely the intendment of the Holy Ghost ( as in that command , Wives obey your owne husbands , ) that obey your Elders , &c. be meant not of some but of them all . 2. In Churches by their combination consisting of many Congregations where ordinarily some Pastors and teachers feed some Congregations and not the rest , Ministers being fixed , some to that Congregation , and others to other Congregations , yet there being a government in common by all the Presbyters of those Congregations in all weighty matters and greater cases that fall out , those precepts of obey your Elders and them that are over you , reach to all the Elders as well as to those that particularly and ordinarily preach to them , and however it is true such places are especially understood of them , yet not of them only , and alone , as excluding others , as your argument carried it , but including others who are over them too : And to answer you by your own instance given of servants , obey your own governours , as by vertue of that text , particular servants are to obey their own Masters , so by the same text each particular servant and all of them together of such a Company and Hall , in the things and rules of their calling ( for the publike good of that Societie ) they are to obey and be subject to the whole Company , namely the particular masters of other servants as to their own masters , yea and to submit to the common Orders and good Rules of such a Hall and Corporation though their particular Masters doe not vote for but against them . 3. Those Rulers who are of the Presbytery are not forraigne nor extrinsicall to the Congregations , but intrinsicall and naturall as well as their particular Elders , so that another without themselves doth not beare rule over them , but all of them together by common consent doe rule every one , which is a most mild and free forme of Church government , for the proofe of which I shall not enlarge but referre you for satisfaction to what is said to this point , both by the Commissioners of the Church of Scotland , and by some Churches from beyond the seas , in their Letters upon occasion of your Apologie . 4. It is a fallacious way of reasoning from the oeconomicall relations and government of husbands over wives , and fathers over children , and masters over servants , and their subjection and obedience to husbands , &c. unto the Ecclesiasticall and Politicall , because it is not to speake ad idem , for in each of these the way of government is different : for instance in those oeconomicall relations a woman can have but one husband , one man can be but her husband , and one man a father , and the wife and child cannot Pelinquish them , di●…avow them though very bad , nor deny those duties they owe them in those relations though censured by the Church , but they are to obey them , which yet holds not in the members of a particular Congregation to Elders and Ministers that are unworthy and excommunicated , that the members must be subject to them . The Royalists that argue so from that subjection and obedience which children owe their fathers , to subjects subjection and obedience to Princes ; and the Hierarchicall men , that argue from what children owe to natural parents though wicked and ungodly , to what the people owe to wicked ministers , are answered at large , and you know what Mr Robinson and many of your way say to that : Now the same will serve to answer your comparisons , that the places hold not alike between the people and the Elders , and the wives and their husbands : Mr Baynes answers in the last page of his Diocesans Tryall , that which is objected touching Pastors and Fathers : That the similitude holds not in all things , parents and sheapheards , are absolutely parents and sheapheards , be they good or evill ; but spirituall parents are no longer so then they doe accordingly behave themselves . 5. The very instances you give of wives obey your own husbands , and servants your own governours , doth not therefore only tye them to civill subjection and obedience to husbands and Masters , exempting them from subjection to any others , but they are subject to the Magistrates in the Common-wealth and to common-Lawes notwithstanding , so neither doth the Scriptures , obey your Elders , &c. ( supposing the full latitude of those Scriptures were of the Elders of particular Congregations ) forbid or exempt men from that Ecclesiasticall subjection and obedience which concernes them as they stand in relation to the community . To the third Reason hinted for your selves , and against the reformed Churches , that the Elders of other Congregations should have power and rule over Churches , which they doe not teach and feed ordinarily , by vertue of those forementioned precepts , was to you a question , &c. I answer , Suppose three or foure Congregations in one great Towne , should have Ministers in common to teach and feed them ordinarily ( as in Holland , ) would you in such a case yeeld to a Presbyteriall combination ; if you say you would , then the case is determined for us , and thus I judge it was in the Acts of the Apostles in Primitive Churches , but if you answer you would not yeeld to such a classicall government , then I reply , 't is not for want of such Ministers teaching you and feeding ordinarily that you will not obey , but upon some other ground , and then this argument is lost : Secondly , I answer , your ruling Elders doe not feed nor teach you ordinarily , but only governe you , and yet by vertue of those forementioned precepts you obey them , and are subject to them , so that this is no good argument against the lawfulnesse of having power and authority over those whom men teach not ordinarily ; for then what becomes of the Ruling Elders in the Church , who are neither Pastors nor Teachers . To the fourth Reason drawn from Corporations , who have the power and priviledge of life and death within themselves , which kind of power you would have . I answer , you cannot frame a good argunment from Corporations and civill power , to bodies Ecclesiasticall , and spirituall power , and I might give you the many differences alledged by your selves between civill power , and Ecclesiasticall , and the different manner of dispensation , but I must not enlarge here , only referre you for this to a Mr Robinson , b Mr Burroughs , and c Dr Ames . 2. Corporations goe according to the Lawes of the Land , and to their Charters agreed upon , and made in Parliaments , they make not themselves a Corporation , nor goe not according to private rules and orders to passe sentence of death , &c. but are ruled ( though they have Officers , as Major and Aldermen ) by the Laws of the Land , and so going , they may more safely have a power within themselves : but your particular Congregations set up your selves without leave of Magistrates or Ministers , not proceeding upon common rules of government in sentences of Excommunication , &c. agreed by Synods , but only upon your own wills , and private rules which you have fancied are laid down in Scripture . 3. Corporations though they judge their members , and passe sentence of life and death within themselves , yet sometimes , nay often in greater cases and offences , their inhabitants are tried , and sentences passed upon them in other Courts of Justice , and that when they would proceed against them , yet the matter is carried higher to be tried ; If you would grant this in the Corporations to your Congregations , that Assemblies and Synods might judge and passe sentence upon your members ( as oft as they see just ground ) the controversie were at an end . 4. The Corporations ( that is those in place and power ) if they proceed unjustly , are accountable to the State they live in , that is to a higher civill power , and adjudged themselves in cases of wrong , condemning the innocent , suffering delinquents to escape , but your Corporations of particular Congregations even in case of reall Administration , are against all judging and all Ecclesiasticall Authoritative power out of your own Congregations . To the fifth Reason hinted by you to strengthen your practise that it was safe and allowed , and the Reformed Churches more questionable , namely appealing to them who have read books , whether much hath been written with strength , setly and directly to prove that government , but rather to overthrow Episcopall , and to maintaine those severall Officers in Churches which Christ hath instituted , and therefore you inferre you might have more ground to question this government of combined classicall Presbyteriall government . I answer , the ground of that is fully laid down in the Reformation of the Church of Scotland , page 17 and 18. with an account of what hath been written and done by the reformed Churches in France for the Presbyteriall way , and against the popular Independent way ( which is more then you once in this Reason hinted ) but suppose that in former writings of Calvin , Beza , Zanchius , Peter Martyr ; Danaeus , Iunius , Zepp●…rus , Gersom Bucerus , Dr Reynolds , Parker , there hath not been much setly and directly insisted on , and with strength to prove the government of Synods and Classes ( though in some of these more especially , as against the Church of Rome , and Episcopall government , much strength is brought for the government by Synods and Classes ) yet that which those Divines of Scotland , Holland , England , have written of late against the Independent congregationall government , might have been enough to have satisfied you , and that 's not materiall that no more have written , seeing out of the mouth of two or three witnesses every word shall be established ; and if these books had not strength to satisfie you , why have not you all this while answered them ? but I must mind you of forgetting one of your own Divines , for besides the learned Licensers booke against Independencie , another booke was written , cald Reasons against the Independent government of particular Congregations , and the Toleration of them in this Kingdome : which booke in your seeming to take no notice of , I beleeve you remember above the rest , and in the 25 page of your Apologie , it appeares you remember it , but the Authour of it belike is none of your Divines . And in the close now of this answer to your Reasons hinted about the government and discipline of the Church , why you in your Congregationall way should be in the truth , but the Presbyteriall government was a question to you and judged an additament , because the Presbyterians allowed you what you practised , and granted what you held , but themselves held and practised over and above ; I answer , this is no Argument at all , for by the same reason the Samaritans should have worshipped God truly , but the Iewes falsely , and the Samaritans might have said to the Iewes as you doe to the Presbyterianns ; the five books of Moses which we owne to be sure they are from God , you acknowledge them , but for the books of the Prophets , that 's a question which rests upon you that allow what we hold , to make evident and demonstrate : and so the Iews may now by the same reason speake against the Christians , and say , we are in the safer way , to be sure we practise safely , for you Christians confesse what we hold , namely Moses and the Prophets to be the Scriptures , but for the new Testament that is to us a question and an additament , which therefore rests upon you Christians to make good , who beleeve and practise over and above us . And whereas the common prejudice and exception laid into all mens thoughts against us , and our opinions is , that in such a Congregationall government thus entire within it selfe , there is no allowed sufficient remedy for miscarriages , though never so gross●… ; no reliefe for wrongfull sentences or persons injured thereby ; no roome for complaints : no powerfull or effectuall meanes to reduce a Church or Churches that fall into heresie , schisme , &c. but every one is left and may take liberty without controule to doe what is good in their own eyes ; we have ( through the good providence of God upon us ) from the avowed declarations of our judgements among our Churches mutually during our exile , and that also confirmed by the most solemne instance of our practise , wherewith to vindicate our selves and way in this particular , which upon no other occasion we should ever have made thus publike . God so ordered it that a scandall and offence fell out between those very Churches whilst living in this banishment ( whereof we our selves , that write these things , were then the Ministers ) one of our Churches having unhappily deposed one of their Ministers , the other judged it not only as too sudden an act ( having proceeded in a matter of so great moment without ●…nsulting their sister Churches , as was publikely professed we should have done in such cases of concernment ) but also in the proceedings thereof as too severe , and not managed according to the rules laid downe in the word . In this case our Churches did mutually and universally acknowledge and submit to this as a sacred and undoubted principle and supreame law to be observed among all Churches , that as by vertue of that Apostolicall command , Churches as well as particular men are bound to give no offence neither to Iew nor Gentile , nor the Churches of God they live amongst ; So that in all cases of such offence or difference , by the obligation of the Common Law of communion of Churches , and for the vindication of the glory of Christ , which in common they holdforth , the Church or Churches challenged to offend or differ , are to submit themselves ( upon the challenge of the offence or complaint of the person wronged ) to the most full and open triall and examination by other neighbour Churches offended thereat , of what ever hath given the offence : And further that by vertue of the same and like law of not partaking in other mens sins , the Churches offended may and ought upon the impenitencie of those Churches , persisting in their errour and miscarriage to pronounce that heavy sentence against them , of with-drawing and renouncing all Christian communion with them untill they doe repent ; And further to declare and protest this , with the causes thereof , to all other Churches of Christ , that they may doe the like . And what further authority , or proceedings purely Ecclesiasticall , of one , or many sister Churches , towards another whole Church , or Churches offending , either the Scriptures doe holdforth , or can rationally be put in execution ( without the Magistrates interposing a power of another nature , unto which we upon his particular cognisance , and examination of such causes , professe ever to submit , and also to be most willing to have recourse unto ) for our parts we saw not then , nor doe yet see . And likewise we did then suppose , and doe yet , that this principle of submission of Churches that miscarry unto other Churches offended , together with this other , that it is a command from Christ enjoyned to Churches that are finally offended , to pronounce such a sentence of non-communion and withdrawing from them whilest impenitent , ac unworthy to hold forth the Name of Christ , ( these principles being received and generally acknowledged by the Churches of Christ to be a mutuall duty , as strictly enjoyned them by Christ as any other ) that these would be as effectuall meanes ( through the blessing of Christ ) to awe and preserve Churches and their Elders in their duties , as that other of claime to an authoritative power Ecclesiasticall to excommunicate other Churches or their Elders offending ; For if the one be compared with the other , in a meere Ecclesiasticall notion , that of Excommunication pretended hath but this more in it , That it is a delivering of whole Churches , and their Elders offending unto Satan , ( for which we know no warrant in the Scriptures , that Churches should have such a power over other Churches . ) And then as for the binding obligation both of the one way and the other , it can be supposed to lye but in these two things ; First , In a warrant and injunction given by Christ to his Churches , to put either the one or the other into execution : And secondly , That mens consciences be accordingly taken therewith , so as to subject themselves whether unto the one way or the other : For suppose that other principle of an authoritative power in the greater part of Churches combined to excommunicate other Churches , &c. to be the ordinance of God , yet unlesse it doe take hold of mens consciences , and be received amongst all Churches , the offending Churches will steight all such excommunications as much , as they may be supposed to doe our way of protestation and sentence of non-communion . On the other side , let this way of ours be but as strongly entertained , as that which is the way and command of Christ , and upon all occasions be heedfully put in execution , it will awe mens consciences as much , and produce the same effects . And if the Magistrates power ( to which we give as much , and ( as we thinke ) more , then the principles of the Presbyteriall government will suffer them to yeeld ) doe but assist and back the sentence of other Churches denouncing this non-communion against Churches miscarrying , according to the nature of the crime , as they judge meet , and as they would the sentence of Churches excommunicating others Churches in such cases , vpon their owne particular iudgement of the cause ; then , without all controversie this our way of Church proceeding will bee every way as effectuall as their other can be supposed to be ; and we are sure , more brotherly and mor●… suited to that liberty and equality Christ hath endowed his Churches with , But without the Magistrates interposing their authority , their way of proceeding will be as ineffectuall as ours ; and more liable to contempt , by how much it is pretended to be more authoritative ; and to inflict a more dreadfull punishment , which carnall spirits are seldome sensible of . This for our judgements . And for a reall evidence and demonstration both that this was then our judgements , as likewise for an instance of the effectuall successe of such a course held by Churches in such cases , our own practise , and the blessing of God thereon , may plead and testifie for us to all the world . The manage of this transaction in briefe was this . That Church which ( with others ) was most scandalized , did by Letters declare their offence , requiring of the Church ( supposed to be ) offending in the Name and for the vindication of the honour of Christ , and the relieving the party wronged , to yeeld a full and publike hearing before all the Churches of our Nation , or any other whomsoever offended , of what they could give in charge against their proceedings in that deposition of their Minister , and to subject themselves to an open triall and review of all those forepassed carriages that concerned that particular ; which they most chearfully and readily ( according to the forementioned principles ) submitted unto , in a place , and State where no outward violence or any other externall authority either civill or Ecclesiasticall , would have enforced them thereunto : And accordingly the Ministers of the Church offended with other two Gentlemen , of much worth , wisedome and piety , members thereof , were sent as messengers from that Church ; and at the introduction and intrance into that solemne assembly ( the solemnity of which hath left as deepe an impression upon our hearts of Christs dreadfull presence as ever any we have been present at , ) it was openly and publikely prosessed in a speech that was the preface to that discussion , to this effect , that it was the most to be abhorred maxime that any religion hath ever made profession of , and therefore of all other the most contradictory and dishonourable unto . that of Christianity , that a single and particular society of men professing the Name of Christ , and pretending to be endowed with a power from Christ to judge them that are of the same body and society within themselves , should further arrogate unto themselves an exemption from giving account or being censurable by any other , either Christian Magistrates above them , or neighbour Churches about them . So farre were our judgements from that independent liberty that is imputed to us , then , when we had least dependency on this Kingdom , or so much as hopes ever to abide therein in peace . And for the issue and successe of this agitation , after there had been for many dayes as judiciary and full a charge , tryall and deposition of witnesses openly afore all commers of all sorts , as can be expected in any Court where authority enjoynes it , that Church , which had offended , did as publikely acknowledge their sinfull aberration in it , restored their Minister to his place againe , and ordered a solemne day of fasting to humble themselves afore God and men , for their sinfull carriage in it ; and the party also which had been deposed did acknowledge to that Church wherein he had likewise sinned . In this part of your Apologie are contained the fourth and fifth of those five forementioned heads , unto which I referred all I should answer to what you say upon your third and last instance about the government and discipline in the Churches : The scope of which fourth head is , to answer and take off a common objection brought against your way , the strength of which answer is made up of those parts , and stands in these particulars . First , In laying downe your own principles which you hold in such a case . Secondly , Your practise according to those principles , occasioned upon an offence committed in one of your Churches ( which story you briefly relate . ) Thirdly , The successe and effectualnesse of your practise according to your principles , illustrated by an instance . Now for that common exception laid into all mens thoughts against your Congregationall way , it 's both a just and strong Argument against it , and that which many of your way , when it hath been , objected to them have confessed , there is no remedy nor help in such cases , but advice and counsell , all must be left to Christ , Christ will take care of his own way , they had not found out this allowed sufficient remedy for miscarriages which you have here propounded , but I shall labour to make evident , that all you bring by way of answer in declaration of your judgements and practise doth not satisfie this objection . And first for your judgements in the principles you hold and lay downe , I shall endeavour to prove , that you have no Scripture grounds , nor Primitive patterns for such principles , and such a way in such cases . Secondly , Besides that these principles have no footing in Scripture , and so they are no allowed remedy for miscarriages , &c. are not nor will not be a sufficient remedy for miscarriages , nor reliefe for wrongfull sentences , nor powerfull effectuall meanes to reduce a Church , &c. For the first I shall take it for granted , you being wise men , that in such a point as this ( being the maine point of difference betwen you and the Presbterians ) and at such a time as this you would bring the strongest Scriptures and grounds you had for your sacred principle and supreame law to be observed among all Churches , namely of submission of Churchrs , and for that other principle of pronouncing that heavy sentence of non-communion against a Church or Churches ; and if I can shew the invalidity and weaknesse of these brought by you , a man may conclude ther 's no feare of what 's behind : Now a man would wonder that wise men as you are should except against a government received so generally amongst the reformed Church●…s , and blessed so from Heaven in the effectualnesse of it , for the space of so many yeares , as a sufficient remedy not only to reduce men from heresies and schisme , but to prevent Churches from falling into heresie , schisme , &c. ( which is more ) and goe set up a new way so different and so distastfull to the reformed Churches ; and all upon pretences of no sound proofe in Scripture for such a government , because there is not an Apostolicall direction either in example or precept for it , and in the meane time to contend for such a government wherein yourselves cannot deny but hath fallen out strange miscarriages , ( and you tell us an unhappy story for proofe , and yet the way and course you have substituted for remedy , hath neither example nor precept in the word of God to practise any title of all that you relate to us , and besides that the course prescribed by you is not commanded in the word , it is no whit so rationall , nor conducible to the ends you appoint it for , as we will shew presently : Now for the Scriptures brought by you , the first is , 1 Cor. 10. 32. Give none offence neither to the Iewes nor to the Gentiles , nor to the Church of God : where first the Reader may observe you alter the text , putting Churches of God instead of Church of God ; and then you adde they live amongst : The alteration ( I suppose ) you make upon this ground , for feare this text in the reading of it should hint that truth , how the visible Church in Scripture is taken for more then one particular Congregation : the addition they live amongst , to make it a seeming ground for Churches in a vicinitie : whereas the Apostle speakes of the Church of God generally , all the Churches , whether we live amongst them or farre from them , and the scope of the Apostle in this place , is upon the occasion of that particular offence which might arise to some Corinthians , from eating meat sacrificed to Idols , having been told that this is sacrificed to Idols , to lay down a generall rule to all Christians against giving offence to any , whether Jewes , Gentiles or Christians , ( under which three ranks all men then in those times were comprehended : ) Now pray tell me how will you make this text to prove , that Churches offending and distering among themselves , must submit themselves to the most full and open triall and examination of other neighbour Churches offended ? and how will you from this place draw ou●… a power for neighbour Churches to send unto and require this of the Churches who have offended them ; This Scripture ( if all Interpreters understand it that I have consulted with ) layes downe a rule , that every particular Christian , and so all Christians must so walke as to become all things to all men , to please all men in all things lawfull , as the 33 verse interprets it , and to give none offence ; But where doth this Scripture speake , and how doth it affirme , that if either Churches or particular Christians doe practise things that offend other Churches , they who are offended have power and authority to send to them , and to call them to the most full and open triall and examination , and that such who are challenged to offend , must submit to such a judiciall and open triall before all commers ? In this text there is no more said of the Church of God then of the Jews and Gentiles , who must not be offended neither , and will you allow Jewes and Gentiles offended by things done in your Churches , to call your Churches to an account and you must submit : This text reaches to Churches that live in other Countries , and unto particular Christians , though they be not members of any such instituted Church as you speake of , so that by vertue of this text we ought to give them no offence ; but will you grant that Churches of other Countries and Kingdomes may call Churches in another Kingdome to an open triall and examination , and send their messengers to question them , and thereupon pronounce sentence of renouncing all Christian communion with them , or that every particular man offended may call Churches to an account , and they are bound to submit to hearing and tryall ? I will give you one instance ; I am much offended at the great rent and difference that was betwixt Mr Bridge and Mr Simpson , and at Mr Simpsons setting up a new Church , and at all that great bitternesse betwixt those Churches ; and I am much offended at the Church of Arnheim , for letting passe that schisme and all those differences , never questioning it , especially questioning Mr Bridges Church : Now have I a power by vertue of this precept , to call both you and your Churches to an account , and to require of you a most full and open tryall before all commers , and are you bound to submit to it ? answer me this question in your Reply , and you shall see what I will say to you in my Rejoinder . For that other Scripture , 1 Tim. 5. 22. Neither be partakers of oth●… mens sinnes ; that is spoken to Timothy in regard of his authoritative power in the Church of God , as the scope of the chapter , and the immediate precedent words shew , ( which is not your case denying authoritative power ; ) but if you say this text is meant secondarily of all Churches and Christians , though they have not authoritative power ; I grant it , but then it is in wayes suitable which the word of God gives warrant and allowance for ; as in reproving , mourning for the sin , &c. which must be shewne in some other Scriptures ; For else the Presbyterians may pretend by vertue of this text , that they ought not to be partaker of other mens sins ; that they may censure , depose , excommunicate members of other Churches who are suffered to goe on in sin , better then you can draw from this text , that you may call not only particular members , but whole Churches to an account , examine them and pronounce that heavy sentence of non-communion against them : But in a word bretheren let me tell you , if such generall texts as these , that may be applied to any course and way conceived by men in their own braines , to hinder sin and reduce from offences , will serve turne for Church government , and for remedies to reduce Churches , then we can give you besides your own two texts quoted here for your principle of submission of Churches and non-communion , many other such and more probable too , for the authoritative power of Presbyteries and Sinods , as that in 1 Cor. 14. 22. And the spirits of the Prophets are subject to the Prophets ; but we are not so hard put to it , there being particular instances and examples ( if the nature of an Answer to such a Narration would permit me to insist at large ) that proove the points in difference , namely of acts of power exercised by Churches in common , as in elections , determinations , and impositions upon differences and controversies , as Acts 15. 2. 4 , 6 , 7 , 13 , 22 , 23 , 24 , 28 , 29. Acts 16. 4 , 5. 2 Corinih . 8. 18 , 19. But let the indifferent reader judge by this which hath been said , whether the reformed Churches or the Independent practise most safely , there being a ground as your selves confesse for the sentence of excommunication , such a sentence you acknowledge in particular Churches , and practise it , and such a sentence hath been decreed and past upon members of Churches , by those who were not members of those Churches , as the Scriptures are cleare for it , 1 Tim. 1. 19 , 20. But on the other hand it is not granted , that the Scriptures give any ground of pronouncing the sentence of non-communion against whole Churches , or doe allow any such practise of declarations and protestations unto all Churches against whole Churches , this I utterly deny , and your Scriptures prove them not ; and I wonder how you dare call it the command of Christ , and the way of Christ , as you doe in page 18 , 19. And brethren , besides that , the Scriptures give neither precept nor example for your way of non-communion , consider whether the Scriptures give not grounds rather to the contrary , namely against a particular Churches withdrawing and renouncing all Christian communion with whole Churches upon an errour and miscarriage , for let me aske you , may not such a Church or Churches be true Churches for all this , continue in their offices upon mistaken partiality , and notwithstanding all the light a particular Church can give them be unsatisfied ? now if a particular man may not separate nor withdraw Christian communion from a true Church , though upon his counsell and advise she redresse not , but 't is a schisme , then for one Church upon counsell and advice given to more Churches ( though not taken ) to separate formally from many Churches by pronouncing that heavy sentence of withdrawing and renouncing all Christian communion cannot be justified : Paul did not renounce nor cast-off Churches for many things amisse , though upon his counsell they were not mended , ( as appeares in the Church of Corinth that had been twice admonished , 2 Cor. 13. 1 , 2. and ●…t repented not , and now Paul doth it the third time , ) and yet refusing Pauls counsell and power being so infallible and authoritative , deserved more the sentence of non-communion , then the often rejecting the counsell and power of any particular Church can doe . But I will answer you in your own language , that your sacred and undoubted principles , and supreame laws of submission of Churches , and of the power of Churches offended to pronounce the heavy sentence of non-communion against the Churches offending , and of Declarations and Protestations to all other Churches of Christ that they might doe the like , with your own practise exprest in the 20 and 21. page , are to me Apocriph●… , and judge it to be an additament , which therefore rests on you who allow the sentence of excommunication , to make evident and demonstrate that of non-communion , Protestations , Declarations , &c. And thus it often falls out whilst men will oppose that which hath long been received in the Church of God upon pretence of the want of Scripture grounds , and bring in new wayes , they practise novelties upon lesse ground and foundation from Scriptures then they rejected the old ( as is to be seen in this instance . ) 2. As these principles of your●… have no footing in Scripture , so it will appeare they are no sufficient remedies for miscarriages and evills , which fall out in particular Churches by reason of their compleate and entire power within themselves : first , because there are more acts of power then your principle of submission of Churches and the instances you give upon it reach unto , so that granting all you say of it , yet it would but reach to that particular case , or some such like cases , but would be no way sufficient either for preventing or remedying other evills and mischiefs which d●…e and would arise upon a Congregationall government thus entire within it selfe : So that here lies the fallacy in the question between you and the reformed Churches in point of government , you speake to some points of government but not to all , and instead of laying down principles that should answer all cases , they only serve but to some , and so your principles that should be simpliciter , are only secundum quid : For in the government of the Church there are many other acts of power , as of making and ordaining Ministers , of receiving in Members , of agreeing upon a government , doctrine and worship , &c. which this full compleat entire power of particular Congregations takes upon them to doe , of which many great mischiefes doe arise and are like errours in the first concoction , which your principle of submission of Churches reacheth not unto , nor doth not help . But secondly , besides this , the principle of submission of Churches that miscarry unto the other Churches offended , with that practise of Churches finally offended to denounce such a sen●…ence of Non-communion , doth not answer the case alleadged in heresies , schisme , or persons injured , nor is not a sufficient remedie , like that of combination of Elders , and for the making good of that I shall examine the way , and course prescribed by you , in your principles here laid downe of Submission , Non-communion , Declarations and Protestations ; and though as comming out in such a juncture of time , wherein the strife is betweene Presbyteriall government and Independent for preeminence , and comming from so many heads laid together , it cannot be imagined , but it should come forth doubly refined , and in the most plausible advantagious way , and in the best edition that 't is possible such wits , and so many could set it out in ( an Utopia indeed rather then what it can be in common practise ) ( this being the third Edition , the first that of the Brownists , the second of New-England , and now this the third ) yet the Reader may observe into what uncertainties , labirinths , tediousnesse , delayes , nay absurdities and contrarieties these principles doe leade them that follow them . 1. Whereas in Presbyteriall government each part and every particular is ruled by the whole and in common , the lesse by the greater , in your way an equall part must take upon them cognizance and call to an account an equall . 2. Not only so , but suppose two or three Churches fall out and have a difference among themselves , and there be but one Church free , who yet is offended at the others , then one must order two or three , the lesse the greater , and what a rule is this . 3. This principle of submission being voluntary amongst the Churches , we may well suppose sometimes the Churches challenged to offend or differ will submit , and sometimes they will not , or at least not yet , and when they know themselves faulty , they may pretend many things to put it off and to delay the time ( which time will be both very prejudiciall to the persons wronged , and to the spreading of the heresie and schisme ) and if by delayes they see they cannot have their ends , what if for all their principle of submission , they flie of , and refuse to yeeld to such a full and open tryall before all commers , and shall denie other Churches that power of examining , deposing Witnesse●… , &c. upon pretence of conscience , that there is no primitive patterne for it ( as you do deny the power of determination and imposition ) how will you bring them to it ; whereas in Presbyteriall government times of meeting being fixt , and agreed upon , men cannot evade , but matters will be quickly heard and remedied . 4. As in reason and by experience amongst wise men it is held a vaine course which no publicke company of men will yeeld to ( but such practises are rather accounted ridiculous ) to raise such dust and make such 〈◊〉 doe to call others to account , to depose Witnesses , spending many daies in a judiciarie way , and yet have no power to end things , to be never the nearer , but that Delinquents may doe neverthelesse what they please , so it cannot be conceived that the wise God hath ordered in the Government of his Churches such a kind of way for Churches who are of a publike capacitie , and have a power ( as you grant ) to call Churches thus to an account , &c. and yet nothing to be done to the offenders : Churches offended either have not power to doe thus much as you grant , or else they have a greater power , namely to bring about the ends , which these meanes tend unto , namely determination and decision , the righting persons injured , and the censuring the offending parties : But it will be said by you , that if the Churches offending take not the counsell and advice of their sister Churches about them , but persist in their errour and miscarriage , that censure of the sentence of Non-communion will be a sufficient remedie and an effectuall meanes to reduce them , and remedie all , as well as that of the Presbyterians . I will not here enter into comparison between these two , but do reserve it to it 's proper place . The 5 t and last generall head , though besides Excommunicaon there are other things in the Classicall Synodicall way both to preserve and reduce Churches ( which are not in the Independent way . ) But I answer this is no likely meanes nor way , for which I shall give these following reasons . 1. One Church may not be able to convince another of their errour or evill , much lesse one Church two or three Churches offending and differing . 2. The Church offending may stand upon it , that what they doe is according to their light , it is according to their conscience to hold such an opinion , or to doe such a fact , as to depose their Minister , because he hath no better gifts of preaching , and whether may another Church passe the sentence of Non-communion against whole Churches , and declare and protest this to all other Churches of Christ , that they may doe the like for opinions or practises that are not against the Churches knowne light ? For if no other kind of sins then may evidently be presumed to be perpetrated against the parties knowne light may be the subject of excommunication in particular persons , may they be the subject of Non-communion of whole Churches ? 3. In reason this seemes not a powerfull meanes or probable way , for if this one Church offended shall renounce the Churches challenged to offend , they may and will renounce that Church also , passing the sentence of Non-communion , &c. against that , and how shall the matter now be healed and remedied . 4. That Church or Churches thus sentenced ( may be ) care not for the Communion of this Church that cast them off , nor of no others , as long as they can have communion amongst themselves ; These kind of Churches that hold such principles of entire compleate power within themselves , with that principle of sufficiencie of all gifts , and all ordinances within themselvs , will goe on in their errours and sinfull practises for all that . 5. The Churches renounced and cast out may challenge the Churches casting them out for injuring of them , and thereupon both Churches may declare and protest against each other to all other Churches of Christ , which will prove as great a rent-difference , nay worse then the first , and this will produce a great deale of defending and proving ; for if the Churches on both sides doe declare against one another unto the other Churches , which of them now shall be beleeved , and what if the Churches protested and declared unto , will not upon the Protestations withdraw and renounce all Christian communion with them , must they then protest against them also , and what the Churches protesting may account matter of Non-communion , other Churches declared and protested unto may not judge so , so that here will be worse matter of difference and divisions in the Church of God then before , and I suppose you would not have those Churches declared and protested unto to condemne the rest sentenced without a hearing ( especially where there is but one to one , or where one may declare and protest against two or three ) so that then there must be sending for all these Churches , and meetings appointed for the Churches protested unto , to heare the Churches on both sides , and what now if the Churches declared unto upon the hearing the Churches on both sides , both censuring and censured , shall acquit the Churches condemned and censured , and shall condemne and judge those Churches for renouncing communion as too severe and declaring thus to all other Churches against them : what must be done in these cases ? will these Churches censuring now acknowledge their offence , and revoke their sentence of Non-communion , or if they will not , what must these Churches protested unto doe in this case ? must not they passe the sentence of Non-communion against them ? and if they doe so , what if these Churches censuring shall also pronounce the heavie sentence of Non-communion even against these Churches protested and declared unto ? Now that these things and worse may not and will not fall out cannot be denied , which things as to the neighbour Churches among themselves will be great occasion of schismes and continuall differences , so will they minister matter of great scandall to all other Churches , and of tryumph and evill speaking unto enemies , all which will be easily prevented and remedied in the Presbyteriall government . Sixthly , Two or three Churches or more of your Independent way living amongst other Churches , ( as you did in Holland ) or if your Congregations should be tolerated in England according to your desire , you may hold this principle of submission to one another , and yet all agree in holding some errours , with which errours you may infect many of the members of the Presbyteriall Churches , for which you will not question one another , what remedie or meanes is there now to reduce your Churches or preserve ours ? Seventhly , Some of your Churches by vertue of this principle , that Church or Churches challenged to offend or differ , are to submit themselves upon the challenge of the offence to the most full and open triall and examination by other neighbour Churches , may be ever and anon unjustly calling upon some of the Churches to submit , and challenging them first with being offended by them , least themselves should be challenged to have offended , and so ( as we speake ) call whore first , and also they who are challenged to offend , to be even with them , will challenge them againe , and what must be done in this case , and who shall interpose to determine these differences , or may both parties judged thus by each other to be offenders , determine against one an other . Eightly , If Churches must thus submit to trials and examinations , these being the acts of whole Churches , here will be nothing but trials and examinations and censures one upon another , and this instead of a sufficient remedy is like to proove a continuall vexation and molestation to neighbour Churches . Ninethly , What must be done in case one Church or more take offence unjustly at others , and trouble them thus to call them to open examination , &c. what satisfaction must be given to the Church troubled and examined . Tenthly , In this principle of submission of Churches , suppose that upon a hearing , the Church offending will not redresse the grievance or relieve a person injured : But goe on , and slight communion with other Churches , the persons injured in the meane time are debarred from the ordinances , and cannot remove their dwellings without manifest ruine of their families , how doth this help such persons injured , or is a sufficient remedy for wrongfull sentences , &c. Whereas now in the Presbyteriall way if such a Minister or officers who are the cause of this may be deposed , and acts passe against them , and others placed in their roomes , this will remedy and redresse it : And so suppose a Minister of note fall into heresie and errour , and draw the most of his people after him , so that he cannot be deposed by the Church , what good will the non-communion pronounced against this Church by other Churches do for reducing them , but now if this Minister may be deposed , and an orthodox Minister put in to preach the truth , here is a powerfull meanes to reduce and preserve . Eleventhly , Let me aske you , and pray determine it from the Scriptures , in case two or three Churches offended doe challenge a Church or Churches offending , who yet upon submitting to a hearing will not yeild to the counsell and advice of those Churches , who ? how ? where ? after what time , and how many meetings ? and after what manner must this sentence of non-communion be denounced against this Church or Churches ? whether must it be denounced in and upon the place where they meet to heare and examine ? or in the meeting place of each of these Churches offended ? or must these Churches offended meet in one of their meeting places to pronounce it together ? and who must be the mouth ? and who by warrant out of the Scriptures hath the power to pronounce that heavy sentence of non-communion ? and how must it be made known unto the offending Churches , with other things of this like nature ? To say no more now , this principle of non-communion is so farre from being a sufficient remedy for miscarriages , or a reliefe for wrongfull sentences , or a powerfull means to reduce a Church or Churches , &c. that 't is a remedy worse then the disease , and if it should be practised would be the ground of many schismes , separations , mischiefes in the Church of God and that amongst whole Churches , so that it were farre better particular persons should suffer wrong , or particular persons fall into schisme and be left to their liberty , then whole Churches suffer those evils which your principles of non-communion , Declarations , Protestations would undoubtedly produce ( as the Reader may judge by what is here written . ) For the second , your practise according to this principle , occasioned upon an offence that fell out in your Churches ; I shall shew that as insufficient as your principles , and shall animadvert upon the most solemn instances of your practise : As for the Introduction into your relation of the scandall and offence , I readily assent unto you , had you not judged it for the advantage of your selves and way you would upon no other occasion have made it thus publike ; for you are good at concealing of all your principles and practises , but when and where you may further and propagate your way ; For the story it selfe ( as it is related by you ) it is very short and generall , neither expressing the Ministers name deposed , nor the causes of his deposition , nor the first occasion of the differences , nor the way the Church took before they deposed him , nor the manner how they proceeded , nor how long he stood so deposed ; so that the Reader cannot well tell what to make of it for want of a more full particular relation , or how to judge whether your principle of submission of Churches , and your practise here laid downe upon it was so proper , and so sufficient a remedy , and so effectuall a course as you boast of in page 20 , 21. I must therefore of necessity in reference to the disprooving and weakning of what you would inferre from your sacred principle and supreame law of submission , and the more solemne instance of your practise wherewith to vindicate your selves and way in this particular , and that it may appeare it was but a halfe , slight , late and partiall remedy to the offences and scandall , relate the story more at large , and then make some queries upon it , and your solemne practise thereupon , and then I shall leave it to the Reader to judge whether your principle of submission be comparable to the way of the combined classicall Presbyteriall government . The Church in which this offence fell out was at Roterdam , of which Mr Bridge and Mr Ward of Norwich , old loving friends , and both flying upon the same cause , Bishop Wrens Innovations , were the Ministers , and the Minister deposed by the Church was this Mr Ward , who for appearing and siding against Mr Bridge in some particulars , and for his preaching of Sermons in the Church at Roterdam , which he had preacht before in his Church at Norwich , and for his giving too much heed to the reports of simple people and old wives tales , was thus deposed ; but I cannot so fully cause the Reader to understand matters without relating the first difference between Mr Bridge and Mr Simpson ; the true ground and rise of this latter offence . Mr Simpson one of the Authours of this Apologeticall Narration , after some time of beholding the order and way of this Church at Rotterdam , desired to be admitted a member , and was upon his confession , &c. received in , but not long after ( what were the true reasons he best knows ) he disliked some persons and things in that Church , and he stood for the ordinance of prophesying to be exercised in that Church , that the people on the Lords dayes should have l●…berty after the Sermons ended , to put doubts and questions to the Ministers , &c. and he was troubled at a ruling Elder in that Church brought in by Mr Bridge ( which belike had more power and bore more sway then himselfe ) who as Mr Simpson in a Letter to a Minister in London , complaining of the difference between him and Mr Bridge , writ how that Elder was in that Church over all persons and over all causes ; but Mr Bridge opposed Mr Simpsons prophesying upon so the rationall grounds of inconveniencits ( as himselfe told me the story , which were too long to relate , ) yet he yeelded so farre that the Church should meet on a weeke day , and then they should have that liberty , but this would no way satisfie Mr Simpson , whereupon the difference increased and there were sidings , but Mr Bridges power was the greater to carry things in the Church , and so Mr Simpson would abide no longer , but quitted that Church , ( though he had no Letters of dismission from that Church ) and with the help of a woman ( whom Mr Bridge called , telling me the story of things between them , the foundresse of Mr Simpsons Church ) set up a Church against a Church , consisting but of five persons at the most in the beginning , whereof the woman and her husband were two , but this Church of Mr Simpsons increased , as being extolled for a purer Church and for more ordinances , but Mr Bridges Church was cried downe for ould rotten members , and for the want of prophecie , and so the fire of contention and difference grew more and more between Mr Bridge and Mr Simpson , and their Churches : Now Mr Ward , Mr Bridges colleague sided with Mr Simpson , stood for prophesying , and though Mr Simpson had left that Church , yet Mr Ward in that Church was for Mr Simpsons way ; whereupon by occasion of that and for exercising his gifts no better , but to preach his old Sermons he had formerly preacht at Norwich , and believing of tales , giving so much way to reports , he was deposed by that Church : Amongst 17 or 18 Reasons of Mr Wards deposition , a godly learned Minister who had seen them in writing , told me these were the most materiall : And now upon Mr Simpsons rending from the Church , and setting up a Church against a Church under Mr Bridges nose , and upon Mr Wards deposition from his Ministery , and Mr Simpsons Church increasing in fame and number , but Mr Bridges decreasing and some others rending themselves away , and upon wicked reports raised about Mr Bridge , there grew that bitternesse , evill speakings , deep censurings , deadly feauds amongst these Ministers and their Churches , as never was more betwixt the Iews and the Samaritans : Mr Bridge confessed to me , there were no such sharpe tongues nor bitter divisions as these : Letters from all three were sent into England both into City and Countrey against each other , Mr Simpson dispacht many Letters into England against Mr Bridge , as to Mr M. Mr B. Mr H. Mr R. &c. and Mr Bridge against Mr Simpson . Mr Bridge and Mr Ward writ many Letters one against the other , particularly to Norwich , and among other , many sharpe Letters were sent to a D of Physick about the differences , and upon their comming over into England , they told sad stories for themselves , and each against other : M●… Bridge laid these bitter differences and reports so to heart , that they were a great meanes of her death , and whether Mr Bridges weaknesses and distempers were not occasioned by the divisions and the wicked scandalls unjustly ( I beleeve ) raised upon him as well as by the aire of Rotterdam , Mr Bridge knowes best ; And thus much for the particular relation of the scandall and offence that fell out in that Church of Rotterdam , as it hath been related to me from good hands , from some who have lived in Holland , and as I had part of it from Mr Bridges own mouth , and some of it from Letters of Mr Simpsons written into England , and from other men of credit who have seen Letters and relations written from thence : Now from the relation of this story and your practise upon it , I shall propound these queries , which will give some light to judge whether there was any sufficiency in your course , to remedy and redresse things amisse in Churches , and betwixt persons offending . 1. Whether your Churches did agree upon and tye your selves to this principle of submission , and the sentence of non-communion at your first setting up and comming into that place of exile , or did you first acknowledge it , and were willing to submit upon the occasion of the scandall of Mr Wards deposing , and that great clamour upon it both in Holland and England ? 2. Whether did you then , or doe you now acknowledge that principle of submission to all other neighbour Churches , as well as to them of your own way , as namely to the Presbyterian Churches , those English Churches at Amsterdam , Hague , Utrich ; &c. and would you have submitted to those Churches to have so proceeded upon offences , and differences amongst you ? 3. How long was it , was it not for the space of betweene a yeare and two that Mr Ward stood deposed and laid aside from his Ministery and maintenance , before he was restored , and if so was not this a late remedie , and i●… it so in Presbyteriall government . 4. When , and at what time was this principle of s●…bmission and your solemne practise both of ●…equiring the Church offending to give an account , with their ch●…arfull submitting and restoring Mr Ward agreed upon ? was it not upon the newes of the Parliament , and the probability of the revolution of things ? And I propound this question , because Mr B●…rroughs who came in M. Wards place after his deposition , came backe to England , but at the beginning of the Parliament , and till he came or was resolved to come , it is not probable M. Ward was restored , and if so , that it was done when all was like to breake up , and they to come f●… England , may we not suspect it was done for an instance to vindicate your way with , and to serve your turne , as in this Apologie , rather then from any necessitie of righting a person ●…jured , or correcting a Church offending ? 5. Why did not the Church of Arnheim take offence as well at M. Sympsons Church , and at his schisme in setting up another Church , and at all that bitternesse , evill speaking betweene those two Churches ( the ground indeed and foundation of that unhappy businesse about M. Ward , and of all the evill committed therein ) and accordingly have required M. Sympsons Church to have submitted , but here is not a hint of this in all the relation of your practise . I have a letter out of Holland by me that concerning this businesse writes thus , That though M. Sympson with s●…me f●…w mor●… r●…t themselves from M. Bridges Church , to the great offence thereof , yet M. Goodwin and his Associates when they came to heare the businesse about M. Ward , never questioned that scandall , I meane of their schisme from the same Church . Now if it were so , was not this a partiall remedie , not reaching to all the offence , no●… to the bottome of it , why did you not summon both these Churches in the matter of scandall and difference to submit as well as one of the Churches ? will not your principles serve in difference betweene Churches , as for difference in one Church , or was it that there was no complaint of neither side ? or was it because you are tender of questioning the multiplication of Churches ? ( though by seperation and schi●…me ) Or what was the reason you questioned not that ? 6. Whether were the other Churches of our Nation or any of them ( who could not but be offended ) as them of Amsterdam , Hague , Utrich , Leyden , Delph , cal'd in by Arnheim , or by the Church at Roterdam to joyne in the hearing , trying of that businesse , and deposing Witnesses , or did they send Messengers , or was it onely agitated by two Ministers ●…nd two Messengers of t●… Church of Arnheim , one Church onely , 〈◊〉 to 〈◊〉 , one to one , both equall ? and whether there can be the like majesty and solemnity of a meeting where they are equall , ●…ay an inferiority , ( in as much as a representative Church consisting of foure is below a Church represented , ) as in a Presbyteriall ass●…bly ? I have a Letter from Holland by me , wherein a godly Minist●…r writes thus , I was desired by Mr Ward to be present at that meeting , but when the time came , neither I , nor any other English Ministers but they of Arnheim were call●…d . 7. To what or to how much did your practise ( who were the Church offended ) amount unto upon Mr Bridges Church submission , and your full hearing and finding both sides to be in an errour ? did you injoyne and draw up an order , that the Church offending should publikely acknowledge their sinf●… abe●…ation before you and the commers of all sorts ? and restore their Minister againe ? and that they should keep a solemne day of fasting to humble themselves for their sinfull carriage ? and that the Minister deposed should acknowledge to the Church wherein he had likewise sinned ? or did you leave them to themselves , upon your finding the offence , to doe what they thought fitting , both Church and Minister , as being against your principles for one Church to decree and impose any thing upon another , and so they ●…ooke up this way voluntarily , would you would speake out , and once tell us plainely what you hold , and what you wo●…ld 〈◊〉 that so the Reader might judge of the effectualness●… of your 〈◊〉 . 8. I aske of you whether Mr Bridge with the offending Church at Rotterdam did sit as Judges with them o●… 〈◊〉 , in their own cause to examine , depose , &c. or else 〈◊〉 by a●… delinquents , to be charged , tried , &c. 9. I de●…e to know of you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was r●…stored , did as formely officiate in that Church , and how long ? and whether Mr Bridge and he continued there as fellow Ministers ? and whether both between them two , and between the Church and Mr Ward , there was that mutuall carriage as before , and ought to be between fellow Ministers , and Ministers and people ? 10. How can a Church representative be a sufficient and allowed remedy to take up great offences in a Church at a great distance ? and whether this implies not an implicit faith in the represented , to let the representers upon hearing put a finall determination and conclusion to great offences and differences without returning back the businesse to the Church represented , or so much as ever acquainting them with the businesse before all was ended , ( as was in this particular case ) and whether * Mr Robins●…s arguments against the Presbyterians ●…bout the power of their Elders be not strong against your principles and practises here related ? and what ground is there from t●…e Scripture , that foure men of another Church should have power to call unto and insist upon a judiciarie charge against them who were greater then themselves , namely against a whole Church consisting of officer●… and people . 11. Suppose the Church of Ar●…m ( who sent two Minister●… and two Gentlemen ●…s messengers of their Church , upon their returne back to the Church and giving an account of all the proceedings , and issue of that businesse ) had disliked the determinations , and judged some of the proceedings unjust , other●… unsatisfactory , and not according to the rules of the word , ( as the Church of 〈◊〉 might well have done , there being just ground for it , as I will shew in the second particular under the next head . ) What must have been done in this case ? must the messengers themselves have been now questioned by the Church for managing matters no better ? or must the sentences agreed upon both for the Church and Mr Ward be reversed ? or must other messengers be sent to heare matters againe , and to change , or adde what was amisse ? and what if the Church would not alter that which upon so full a hearing and triall was agreed upon ? now I aske of you , and appeale to the Reader , considering that the Church or Churches themselves may probably ( and it cannot but be expected ) 〈◊〉 and vary in their judgements from their messengers about the determination of offences and differences , whether this be a likely meanes and sufficient remedy to end all strifed , or rather will not be as the beginning of new strife , and an occasion of endlesse contentions . 12. In this way of submission of Churches , and your practises upon occasion of offences and differences , what if the messengers of the Churches upon hearing and examining differ among themselves about the differences and offences in the Church ●…ending , and about the sentences to be agreed upon to be commended to the offending parties ? yea and what if the Churches themselves upon returne made by the messengers how they find matters , differ also , one of the Churches offended being of one mind , and the other Church offended of another mind , what remedy is there now for miscarriages ? what reliefe for a person injured ? or what effectuall and powerfull meanes to reduce a Church or Churches ? 13. In your sentence of non-communion against Churches , and in your Declarations and Protestations to all other Churches of Christ ●…hat they may doe the like , what shall become of some innocent godly persons in that Church renounced and protested against , must they be renounced communion with ? what will you doe in the case where some in a Church may be free from the errours and evils which the greater number are guilty of ( which you account the Church , ) must ( they be debarred of all Christian communion with the Church offended , and all other Churches of Christ protested to ? ( you speake nothing here in this case , nor take no care for them , but wrap up all alike in your sentence of non-communion ) must the innocent party now in this Church offending separate and withdraw from their own Church , and renounce communion too , as well as the Church offended ? what if all their maintenance and livelihood depends in living in that place , so that if they withdraw from them , they must either live without publike ordinances and communion , or else if they come away , ruine themselves and families ? what also if in this Church offending the wife be one of the innocent persons in that Church , but the husband of the number of them that persist in their errour and miscarriage ? the sonne and daughter among the innocent , the fathers and mothers among the offenders , what must the wives and children renounce communion with their husbands and parents , and now either live without the ordinances there , or else goe away from their husbands and pare●…ts to some other Churches 〈◊〉 And in your drawing up your Declarations and Protestations against those Churches persisting in their errours and miscarriages , will you in the grosse doe it , or will you signifie and declare all the names of those who remaine obstinate and impenitent in such Churches , with the names of those who are free from those errors and offences , least you should bring all the Churches of Christ protested unto into sin and a snare ? pray resolve these cases with many such ( which by these now hinted ) you may fore-see will fall out in your principle of non-communion of Churches and Protestations . Thirdly , For the successe and effectualnes of your practise , I answer . 1. Supposing the particular instance of your practise , according to the principle of submission of Churches that miscarry , to have had a good effect ( as you relate in your two Churches of Arnheim and Rottendam ) yet it followes not , it is a powerfull and effectuall meanes to reduce Churches ; for a course may prevaile in one and take with one , and yet have no rationality to carry it in others , for though this Church at Rotterdam did submit to them of Arnheim who were of note for parts , quality , &c. yet it is a question whether these would to some other particular Churches who had challenged them , and whether these men would also at all times , had there not been something cast in the ballance before hinted . 2. Take the best that came of the issue and successe of this agitation between the Church of Arnheim and that of Rotterdam ( namely that Church which had offended , acknowledging their offence in deposing Mr Ward and restoring him to his place againe ) it was but a slender satisfaction for the losse of his Ministery and maintenance for so long a time , and for all the suffering of him and his family : If the Church offending had been enjoyned , or had ordered themselves to have paid him the profits of his place , or to have given him a good summe of money on their fast day , this had been some reliefe for a wrongfull sentence , and a person injured thereby , and might have been a meanes to have preserved them from doing the like for time to come , but for a Minister and his family to be so long in a sad condition without all maintenance in a strange Land , and in the issue for them who did this to acknowledge only their sinfull aberration , and the Minister thus suffering to acknowledge his sin too , and both of them to be humbled for it alike ; here was a poore remedy , ●…ay as you relate it your selves it is very unjust and injurious , for in some passages of your Narration , you acknowledge the fault on the Churches side , as in page 16. and in page ●…0 . and that Mr Ward was wronged , and yet they were both equally ordered to a publike confession of sin and solemne fasting , the Delinquent and the Innocent alike deale with , is this the fruit of your principle of submission of Churches and non-communion ? is this the reall evidence and demonstration of the effectuall successe of such a course held by Churches in such a case ? and was this the issue of all that sending to and solemne assembly , and the agitation of so many dayes , publike hearing by deposition of witnesses , so largely and formally related in page 20 , 21 ? I wonder wise men ( as you pretend to be ) should not see into the weaknesse and folly of your own practise in this case , but tell such a story so to shame your selves , you should never have troubled your selves to have come so many dutch miles , not the Church at Rotterdam , nor made so great adoe for many dayes of deposing witnesses , &c. ( as your selves relate in page 20 , 21. ) to have put together the Innocent and Delinquents . And let me here put you this dilemma , either Mr Ward was unjustly deposed from his Ministery , both materially and formally upon unsufficient causes , as the matter for such a censure , and for the way and manner of it , as being too suddaine before admonition , and before fasting and prayer preceding , &c. 〈◊〉 was justly deposed by the Church ? if unjustly in both these respects ( as your Narration implies , page 16. ) why was Mr. Ward put upon acknowledging his sin to the Church , and put in the same condition with them who had dealt so unjustly both materially and formally ? and whether this was not a meanes to hinder the Churches repentance and humiliation for their sin , when they should be put but to doe as Mr Ward ? But if Mr Ward were justly doposed , why was the Church then put upon publike acknowledgement , and ordered a solemne day of fasting to humble themselves before God and man ? and whether was Mr Bridge as well as the Church injoyned to confesse his sinfull aberration in it , in that he did not interpose his authority and interest in the Church , nor speake a word to hinder the deposing of Mr Ward , and so to have prevented so great a scandall and offence as this was ? To the fifth and last generall head , the comparison you make between the effectualnesse and powerfulnesse of your way of submission and non-communion , and that of the Presbyterians , to awe and preserve Churches and Elders in their duties , and to reduce Churches miscarrying , where you make the s●…ales fall on your side rather . I answer , Besides some considerable things already hinted under some of the former heads ( especially under the fourth head ) which doe shew a wide difference of the effectualnesse and successe which the Presbyterian principles and way hold out over your Congregationall , th●…e are many other to 〈◊〉 the s●…les , which I shall now speake of , according as 't is laid downe here by you in the 17 , 18 , and 19 , pages . 1. That you may render your way the more specious and probable , you beg the question , and take for granted things denied , supposing that also which never hath fallen out in the reformed Churches ; and you speake but to a part of the way and remedie , ( namely excommunication ) an●… from all these false premises you make your conclusion . You lay downe your way of submission and non-communion 〈◊〉 that ●…ch is the 〈◊〉 and way of Christ , and to be strictly enjoyned by Christ ●…d that it is a command from Christ enjoyned to Churches that are ●…ly offended , to denounce such a sentence of non-communion ; which is a meere device of your own brains , and sound out to give a colourable answer to that common and 〈◊〉 reason against the Church-way 〈◊〉 you make that 〈◊〉 〈◊〉 in Presbyteries , to be an excommunicating of whole Churches , and ●…s delivering of whole Churches and their Eldere offending unto Sa●…n , ( which is a scandalous charge laid to tho Presbyterian government ) and never yet was ●…rd of in any of the reformed Churches for the space now of a hundred yeares past : You lay you give more to the Magistrates power then the principle of the Presbyteriall government will suffer them to yeeld , whereas in some things , I shall show the contrary , and in other things you may out of policie at this time give more then the Scriptures allow : You speake only of excommunication , a part of their way , whereas in combined classicall government there are many other meanes and ways from first to last to preserve and reduce from errors and offences . 2. The comparison made by you between the Presbyterians and Independents stands in two things : First , In the Ecclesiasticall proceedings and power ; Secondly , In the civill Magistrates power : 1. For the Ecclesiasticall , you make that principle of submission of Churches that miscarry : and that of non-communion as effectuall as excommunication , which supposing they were ( as I shall shew they are not ) yet 't is a fallacious reasoning by comparing the whole with a part , for a whole of one kind may be better and more excellent then some part of another kind , and yet not comparable to the whole : now there are many things in Presbyteriall government besides excommunication , excellent to preserve and keep the Churches : Their reformation and constitution being setled by Synods and Assemblies , their Ministers being ordained by Presbyteries and classes , their Doctrine , worship , government and discipline , upon serious debate , and by common content drawn up , then rules being fixt , known and certaine , their classicall meetings frequent and constant , with higher Assemblies for appeales , their number and abilities great , their remedies and censures more solemne , and more in number , as deposition , suspension , &c. all which are wanting in the Church way ( as I could shew at large , but that this answer would be too great a volume : ) But to come to particulars , the Presbyterian is more effectuall then your Independent way : 1. Because it doth prevent and preserve from those many errours , divisions , evils which fall in your way ( as is evident by experience , and is founded upon good reason will fall out ) now how much better and more effectuall a way 't is to play the fore-game then the after-game , all men know : 't is better to prevent the plague and taking in poyson then to expell it ; government is for prevention as well as recovering , if your way were as effectuall to compose differences and reduce Churches , yet not so to prevent , which is one of the great ends of Church government . 2. Your way wraps in whole Churches in sin and guilt , and you have no remedy but it must come to non-communion of whole Churches , but in Presbyteriall 't is not so , no example being extant among them of excommunicating whole Churches , so that if an errour take one or two , they are presently dealt with , and the errour spreads not to a whole Church . 3. In the Presbyteriall way , the persons offending and sinning in Congregations are proceeded with and punished , every man beares his own sin , but the innocent persons suffer not ; but here in the way of non-communion , some who are good in the Church suffer also many wayes , and here is no difference made by you , but all involved in the same condition . 4. In your way , as if all sins were equall , and all offenders alike , all are punished with the same sentence of non-communion ; but 't is not so in the Presbyteriall way . 5. Your submissions and meetings are accidentall , uncertaine , free and at choice , they may be , and may not be , there are many wayes to evade and put them off ; whereas the combinations and consociations of Churches , are fixed , set , certaine . Amongst your Churches in Holland , in three or foure yeares there was but one act of submission , and one meeting , which is here related : In that difference between those two Churches at Rotterdam , there was no submission , but each Church blew the trumpet of defiance against each other ; and so about the differences at Arnheim which the Church could not end in so long a time , no Church interposed ; but in the classicall government there is such a subordination and dependencie , such stated and fixed meetings , that if men should escape one , they do not all : now in government and order there is a materiall difference between what men may doe , or not doe , and what they have tied themselves unto and must stand to : In matters of civill difference referred to Arbitratours , 't is one thing to submit to hearing , and to counsell upon it , and another thing to be bound to stand to the determination . There are many will doe justly , and performe such trusts whilest bound , who left at liberty will doe just nothing ; now in your submission of Churches , though you submit to a hearing , yet you doe not submit to their determinations unlesse it like you , you doe not submit to doe what they enjoyne , but you will order your selves according to their counsell ( as you see occasion ) now men being partiall in their own cause , and still their own judges , what a remedie is this ? 't is one thing when men know they are at liberty , and may doe , or not doe as they see good , and another thing when they must ; we find it so in all , converse with men , and good men are men ; there 's a great deale of difference between authority and obedience , and only perswasion on the one part , and free will on the other , no man will deny but in civill matters there is a great difference in such cases ; were it in the power of particular members in your Churches to submit or not submit , as they please , there would be much adoe to remedy any thing , as will be betwixt Churches differing : But particularly for excommunication and non-communion , excommunication may upon these grounds awe mens consciences more , and be more effectuall then non-communion ; 1. Because there is something positive in it , it is a delivering of the offenders up unto Satan , but your non-communion is a privative depriving only of communion ; now there 's more efficacie in a positive then in a privative and negative . Secondly , Excommunication doth deprive the persons offending , or the Churches of all communion among themselves as well as the communion of other Churches , whereas the sentence of non-communion doth but take other Churches off from communion with them , but meddles not to debar them of communion among themselves in their own particular Churches , but still they enjoy the word , prayers , Sacraments , &c. which is a great difference . Thirdly , Your selves make excommunication the greater censure , as appeares by your own phrases , calling it an authoritative power , &c. and not practising that against other Churches , whereas you doe exercise the sentence of non-communion , and we know 't is the highest censure in the Church ; now certainely the greatest censures and more dreadfull punishments according to Christs institution and intention , are more effectuall and powerfull to awe and to remedie things amisse then the lesser and lower censures . And so much for the comparison in the Ecclesiasticall proceedings . Secondly , In the civill Magistrates power you granting that ought to back and assist the sentence of non-communion against Churches miscarrying according to the nature of the crime , and you giving more ( as you think ) to the Magistrates power in matters Ecclesiasticall then the principles of the Presbyteriall government will suffer them to ye●…ld , your way of Church proceeding will be every way as effectuall as the Presbyterians . I answer , supposing all that you say of giving so much power to the Magistrate , &c , were true , yet that makes not your submission and non-communion so effectuall a meanes as excommunication , for the question is about Ecclesiasticall authority and spirituall power , and about spirituall meanes and remedies for the conscience and soule , and not about civill power , and civill externall meanes ▪ and I would aske you this question upon this passage of the civill Magistrate , either you give him an Ecclesiasticall spirituall power of applying spirituall remedies and meanes to Churches miscarrying , or you doe not , if you give him not this first ( as I judge your principles will not allow you ) he being no Church-officer of Christs ●…hurch , but only Christ gave Pastors , teachers , &c. as necessary and sufficient for the government of his Church , then all you say of the Magistrate helps you not , 't is nothing to the question in hand ; but before I speake any more to that point , that the Magistrates power backing your sentence of non-communion is not comparable to the Presbyterian way , I must animadvert upon the passage it selfe both in the comparative of your saying , you thinke you give more to the Magistrate then the Presbyterians , and upon the positive what you give them . 1. For the comparison , 't is an odious and dangerous insinuation to prepare King and Parliament to reject the Presbyterie , as not giving so much to Magistrates in matters of Religion and Church government as is their due , and 't is scandalous against Scotland and all the reformed Churches : but what 's the maine ●…nd of it , or what may be conceived the reason of your saying you give so much to the Magistrates power , and more then the Presbyterians , ( seeing men of your Church principles were never guilty yet of giving too much Ecclesiasticall power to Magistrates : you are the first Independents , and this is the first time that ever publikely you have exprest your selves thus , ) I judge you being Politicians ( Politici Theologi ) to flatter the Parliament at this time the better to work your ends for a toleration , and to promote your Church-way you write thus : 'T is observed by Learned men , that amongst the principall attempts and policies of the Remonstrants whereby they laboured to bring the Churches of the Netherlands into commotion , and to obtaine their own ends , this was a great one , the crying up the power of the civil Magistrate , both by writing of Bookes of their great power in Ecclesiasticals , and in their Sermons every where , and their aspersing the orthodox Ministers and their lawfull meetings and Ecclesiasticall actions with the contrary , and amongst many other particulars of the great power they gave the Magistrates in Ecclesiasticals this was one , that they did ascribe to the Magistrate the ultimate and highest jurisdiction and power of giving judgement in Ecclesiasticall matters , reasoning , that unto the Magistrate alone immediately under Christ did belong the judgement when controversies of faith did arise in the Church ; And therefore after the Arminians despaired of prevailing by the Ecclesiasticall Assemblies , they brought and removed their cause from the Ecclesiasticall cognizance to another Court , by their policie and artifices , making use of the Authoritie of one or two chiefe men in place to worke for them : And that this new-way might have some colour and that so much the more easily the favour of many Politicians , or at least a toleration might be procured for these Arminian novelties , there was a booke set forth by Uttenbogardus , de Iure Supremi Magistratus in Ecclesiasticis ; Many other of the Arminians also sung the same song , as Episcopius printed a Disputation de Iure Magistratus circa sacra , Barlaeus , Grotius , &c. And besides all these , there was a great number of books put forth in the vulgar and mother tongue of the power and authority of the Magistrates : And thus whilst the Magistrates let the Arminians alon●… , and did nothing against them , even till the Synod of Dort in the yeare 1618. they slattered them thus : But after the Synod of Dort had determined against their opinions , and that the Magistrates were agai●…t them , then they lifted up the heele and then they write books in a farre other stile , and in their Apologie , that power which before they had so liberally measured out for them , they did not a little limit , and contract , and offended as much in the defect , giving Magistrates too little , as before they had in the excesse , giving them too much : For the full proofe of this I referre the Reader to learned a Voetius select disputations concerning that question , penes quos sit potestas ecclesiastica ( where he doth at large relate this and their opinions about the Magistrates power , after the Synod of Dort : ) and unto b Vedelius de Episcopatu Constantini magni ( who as all men know gives in that booke power enough to Magistrates in Ecclesiasticals ) yet he layes down at large , that as the Anabaptists and Socinians following the Donatists , give too little to the Magistrate , so the Arminians did offend in the excesse . For before the Synod of Dort they contended , that under the Orthodox Magistrate the Church had of it selfe no spirituall power . The Ministers of the Church did performe their office in the name of the Magistrate , so that the Magistrate , because he for other businesses could not preach , &c. he did preach by the Ministers ; they gave the government of the Church to the Magistrates alone , they gave the calling of Ministers and their deposing to the Magistrate alone , with many other such , but af●…er the Synod they denie 't is their right and office to oblige men by their authoritie to the decrees of Synods however agreeable to the word , or to use any coactive power in that case , &c. in which they take away as much from the Magistrate , as in other things they seemed to give : And it may be feared however these Apologists now to ingratiate themselves , and being left alone in their Church-way , say , they give more to the Magistrates then the Presbyteriall , and that they professe to submit , and to be most willing to have recourse to the Magistrates judgement and cognizance , and examination of Ecclesiasticall causes , yet when they shall come once to be crossed , and the Parliament by the advise of the Assembly to settle the government of the Church , and by their authoritie to bind them to the things agreeable to the word , we shall see then what they will say of the Magistrates power ; there are too many speeches alreadie since the meeting of the Assembly ( out of their feare how things may goe ) which have fallen from many Independents , that prognosticate they will doe by the Parliament as the Remonstrants did after the Synod of Dort by the States . 2. But whatever you say here , that you think you give more to the Magistrates then the principles of the Presbyterian Government will suffer them to yeeld , I doe much doubt it , and doe judge that in many things you give no more in Ecclesiasticals then the Presbyterians , and in others you give lesse , and they give more . M. Robinson in his Apologie saith of himselfe and his Church , that in the point of the civill Magistrate and his office , they hold altogether the same thing which the Belgicke Churches doe , and that to their Confession in this point , they do ex animo agree . Now the Belgick Churches are Presbyterians , and your Church-way , & M. Robinsons differ not much , ●…o that till you know what you give more to the civill Magistrate , then M. Robinson and his Church doe , I cannot beleeve you , especially considering that M. Burroughes one of you in his Lectures upon Hosea , speaking of the power of Magistrates in Church affaires , gives no more to them then the rigidest Presbyterians , namely , That the King is supreame governour to governe in a civill way by civill Lawes , so as to s●… Christ not dishonoured , so as to keepe out Idolatry , to protect the Church , to punish enormitios that are there , to defind it from enemies : In that sense he is said to be the head , but that title of supreame Governour being understood in a civill way is more proper . Now it were easie out of Beza , Calvin , Zanchius , and many Presbyterians to show more power given to Kings by them in matters of Religion , then by M. Burroughes there , so that I have more reason to judge of your principles by what M. Burroughes writes particularly , and by way of answering doubts of conscience , then from a Narrration in generall , and from we thinke more then the principles of Presbyteriall Government will suffer them to yeeld . In other things you give not so much to the Magistrates , as the Presbyterians . First , whereas the a Presbyterians doe acknowledge the Protestant Prince and Magistrate , an eminent member of the Church , and in their greatest Assemblies and Councels give him an eminent place and power , you according to your principles doe not owne him for a member of the Church , neither shall his children be admitted to Baptisme , nor he to the ordinances , though a Protestant and Orthodoxe , unlesse you account him a visible Saint , &c. neither doe you give him so much power or vote , no not in a particular Church in any Church matters of censures , admissions , election of officers , &c. as you doe give to one of your serving men , and the supreme Magistrate and his children though brought up , and professing the true Religion , may be and will be kept from the Sacraments all their dayes . 2. The Presbyterians give to the Magistrate a coercive and coactive power , to suppresse heresies , schisme , to correct troublers and unruly persons in the Church , to tie and bind men by their authoritie to the decrees of Synods made according to the word of God , which power as b Voetius showes , only the Remonstrants with the Libertines did not admit , but all the Presbyterians doe reject such opinions , that the Magistrate could not by his authoritie bind and compell men to observe the decrees of Synods , conformable to the word of God c , now doe you allow the Magistrates such a power ? By your pleading for tolerations of Religion , and for liberty of conscience , and that conscience is not to be tied , and by your speaking against impositions of things lawfull and agreeable to the word , as set formes of prayer , decreed by Synods and such like , 't is very suspitious you allow not such a power to Magistrates , and your good friend d M. S. in his answer to the observations and considerations upon your Apologeticall Narration pleading your cause denies , and pleads against this coercive power of the Magistrate . 3. The Presbyterians give a great deale of power to the supreme Christian Magistrate in the Reformation of Religion , and in repairing and building the house of God , as might be showne out of Calvin , Zanchius , Peter Martyr , &c. but whether the Independents give as much , when they allow private men to gather and make Churches and Ministers , to do such publike workes , and that without leave , nay against the mind and laws of the supreame Magistrate , I question : There is a Tractate in my hands about a Church , that goes under the name of one of you , wherein civill Magistrates are cut off , and Ministers too from having any power to make Churches , and the immediate Independent power from Christ is given to the Saints onely , to gather and combine themselves in such an Assembly without expecting warrant from any Governours what soever upon earth : Saints as Saints have a right and full power to cast themselves into the fellowship without asking the consent of Governours and civill Magistrates , who have no power in the marriage of their people , nor should have , it being an act of naturall civill right , and as Magistrates have no power over Family-government to appoint whom I shall admit into my Family , &c. much lesse have they power over Christs Family ; this union of a Church is a spirituall right which is transcendently out of the sphere of the Magistrates authoritie , and the Apostles taught the Saints to doe it without asking leave of the Magistrates , yea not to for sake it though the Magistrates forbad it , Heb. 10. 25. Now I beleeve you cannot show me any principle in Presbyteriall Government , nor quote me the judgement of any Presbyterian that cuts short the power of the Orthodox Protestant Magistrate about Congregations and Assemblies as this doth . 4. The Presbyterians doe grant the Magistrate a power about the publick exercise of the Ministerie , that 't is so farre subject to the direction of the Magistrate , that without his approbative authoritie or confirming authoritie , or his toleration of it , it ought not by the Church to be publikely begun in his territories nor practised . * Apollonius of Zeland who writ an answer to Vedellius by the command of the Wa●…achrian Classis , was a great Presbyterian ; and in that answer must needs show it , upon occasion of Vedelius giving so much to the Magistrate in Ecclesiasticall things , yet he grants the Magistrate this power about the exercise of the Ministerie . Now whether your principles allow this to the Magistrate , let your practises speake about your making Ministers and exercising of it as you doe . 5. The Presbyterians grant to the Magistrates a power in private meetings as well as in publicke Churches , over exercises there , as well as those in the publick places : So a Voetius , We reject that noveltie of the Remonstrants that the Magistrate hath no power in private meetings , but onely in publike Temples : Now whether you allow the Magistrates a power concerning your private meetings , or onely over the publike meetings , or whether you doe not with the Arminians make the ground of this power in the Magistrate , the granting of a publike meeting-place , I desire to be satisfied from you . But by all this the Reader may see in these particulars you doe not give more power to the Magistrate ; for the Presbyterians give what you give , and not onely so , but they give that which you denie , and so give more then you : But Brethren wherein and in what doe you give more to the Magistrates power then the Presbyterians ? Had you exprest , wherein the Presbyterians give too little to the Magistrates power , and in what their principles are defective , and wherein you give more , you had dealt fairely and ingeniously , and a man might have knowne where to have had you , and how to have answered you , but to accuse thus in the generall , and not to signifie the crime is not just ; but as you do throughout your Apologie under the figge-leaves of darke , doubtfull , generall speeches , cover your opinions , least your nakednesse should appeare , so in this place : but not to let you goe away thus , but that I may drive you out of your holes and thickets and divest you of your coverings , and that I may a little take off the Odium and suspition that Presbyteriall Government may lie under amongst many who know not their principles by reason of this passage of yours , ( The Magistrates power to which we give as much , and ( as we thinke ) more then the principles of the Presbyteriall government will suffer them to yeeld ) I will propound some questions to you to draw out what you hold about the power of the Magistrate in Ecclesiasticall things , and to give some further light for the present of the Presbyterian principles concerning the power of Magistrates ( referving the particular laying downe what the Presbyterians give to the Magistrate in Ecclesiasticall things and what not , till my Rejoynder shall come out to your Replie . ) 1. Whether the power of the Magistrate about Ecclesiasticall things be a power extrinsecall , objective , coercive , indirect , mediate , accidentall and consequent , or spirituall intrinsecall , formall , proper and antecedent : Now concerning the first , the Presbyterians give as much to the Magistrate as you , nay more , as hath been partly shewed alreadie : but for the other the spirituall , intrinsecall , formall , &c. If you ascribe that to the Magistrate , as I thinke you doe not , nor your principles do not yeeld it ; unlesse according to your second great principle laid downe in the 10. and 11. page , you are since the Assembly to please the Parliament the more ( as you may imagine come off from your former judgement and practise . ) I doe referre you for satisfaction to the three most learned , select Disputations of a Voetius and unto b Wa●…us excellent answer to the tractate of Uttengobardus ( so strong that the Authour could never reply againe , though in a booke published he promised to doe it , ) and unto c Apollonius learned answer to Vedelius Dissertation . 2. I aske of you whether the civill power doth containe the Ecclesiasticall formally and eminently , so as that power can give and produce the other ? or whether there is an intrinsecall dependance of the Ecclesiasticall upon the Politicall in their nature , forme , and exercise of them ? or whether there doth not reside in the Church all Ecclesiasticall power absolutely necessarie to the building up of the Kingdome of Christ , and salvation of men , even when the Magistrate is not of the Church ? 3. I aske of you whether in writing this passage of your Apologie you considered and remembred all those differences and distinctions given by so many excellent Divines , as Iunius , Zanchius , Amesius , &c. concerning those two powers , Civill and Ecclesiasticall , and their Administration , and in particular amongst the rest , that difference taken from their d matter , and the subject , wherein they make the subject of politicall administration to be humane things and matters , but of Ecclesiasticall to be divine and sacred , and if so , whether doe not Presbyterians according to those differences and distinctions ( which distinctions are acknowledged also by your selves , as by M. Robinson and by some of you in your printed bookes ( as I remember ) give the Magistrate that power in Ecclesiasticals which is given him in the word of God. 4. Considering all Ecclesiasticall power and right is commonly by Divines reduced to a three-fold head , namely potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of these powers doe you give more to the Magistrates then the Presbyterians , or in all of them doe you give more , or doe you not ? For the present that power you seem to give the Magistrate , and intimate it that you give more then the Pres●…eriall principles allow ( as may be gathered from the following words in p. 19. & from those words in p. 17. The Magistrates interposing a power of an other nature , unto which we upon his particular coguizance and examination of such causes profes ever to submit , and also to be most willing to have recourse unto ) must fall under the last head of the power of judging and determining in matters Ecclesiastical , and that upon complaints and appeals ; now the Presbyterians in that give the Magistrate a power about the use and abuse of Ecclesiasticall discipline and Ecclesiasticall Causes and businesses , yea and definitive to , namely , a politicall , objective , consequent power , which may be diversly exercised , both ordinarily and extraordinarily in a Church constituted and in a good estate , and in a Church fallen and corrupted ; Voetius in his disputations upon that question : In whose hands the Ecclesiasticall power is ( a great Presbyterian in that question ) grants and gives to the Magistrate a publick judiciall power of judging , not onely with the judgement of knowledge , but definitive in causes and matters Ecclesiasticall , which judgement is consequent , not antecedent , because the ultimate disquisition is not in that , whether that be true , but whether they will by publicke Authoritie maintaine and execute that . So * Apollonius in his Answer to Vedelius where he strongly pleads for the Presbyterians in that point of Ecclesiasticall power , yet gives much to the Magistrate ordinarily in a Church constituted and well reformed in the point of this part of power , and extraordinarily in the state of a Church corrupted , and greatly disordered , when the doctrine is corrupted , and the Sacraments contaminated with idolatrous rites , and discipline turned into tyrannie , and when the Ministerie and all Ecclesiasticall meetings both inferiour and superiour conspire to oppresse the truth of God , and to establish tyrannie in the Church , in such cases the Magistrate may do many things besides the ordinary way : now let me entreate you to consult the books of the Presbyterians , and especially Apollonius answer to Vedelius of the severall particulars of the power of Magistrates about the use and abuse of discipline in a constituted Church , besides the power given them in extraordinarie cases , and in your Reply to this Answer satisfie me what you give more . But let me tell you whatever power you five may have found out for the Magistrate , which the principles of Presbyteriall government will not suffer them to yeeld ( some new power may be like that devise of Non-communion of Churches , and Protestation to all Churches that they may doe the like ) yet your Churches may not grant it , and so the Magistrates shall be never the nearer ; the power you give the Magistrate in the 17. and 19. pag. is not yeelded by many of your own Churches whereof you are Ministers ; A Gentleman , a prime member of one of your Churches immediately after the comming forth of your Apologeticall Narration disclaimed and renounced that power of the Magistrate exprest by you , in the hearing of a Minister , a member of the Assembly , who related it to me . But what is it wherein you give more to the Magistrates , sure there is something you meane and aime at in it , if we could find it out ; suffer me to guesse at it , and you shall see though you doe not formally expresse so much , yet I have some reason to judge so : First , Doe you not meane in this phrase , the Magistrates power , to which we give as much , and as we thinke more then the principles of Presbyteriall government will suffer them to yeeld , that your Church-way consisting all of particular Congregations , and not growing into great bodies by combinations and Synods , the Magistrates power is greater over you , in that he may easily deale with you , and dissolve you at pleasure ; but for a power to grow into so great a body , an Ecclesiasticall power as large as the civill , so combined , this may be formidable and dangerous to the State , and too great for the Magistrate hereafter to rectifie ; this hath been by an active Independent upon discourse of these points suggested to me , and how farre one of you hath reasoned thus in the hearing of many , against Presbyteriall government , and for Congregationall , you can remember : Or secondly , Doe you understand by this phrase , that when heresies , schismes or strange opinions are broacht in your Churches , and you cannot tell what to doe with them , nor how to suppresse them , nor how to have the persons censured , being so powerfull in particular Congregations whereof they are members , in such a case you give the civill Magistrate a power to question them for these heresies , schismes , and to imprison , banish , &c. if they doe not revoke them ; New-England practising the way of Independencie , and not having Classes , Synods , that have authoritative power to call to account and censure such persons , were necessitated to make use of the Magistrates , and to give the more to them , a power of questioning for doctrines , and judging of errors ; and punishing with imprisonment , banishment , and they found out a prety fine destinction to deceive themselves with , and to salve the contrariety of this practise to some other principles , that the Magistrate questioned and punished for these opinions and errors ( which now for want of Ecclesiasticall discipline and censure they knew not what to doe with ) not as heresies and such opinions , but as breaches of the civill peace , and disturbances to the Common-wealth , ( which distinction if the Parliament would have learned from you , and proceeded upon , they might long agoe have put downe all your Churches and Congregations , and justly have dealt with you , as the Magistrates in New-England did with Mr Williams and the Antinomians , Familists and Anabaptists there , and yet have said they punished you not for your consciences , nor because of such opinions , but because your opinions , ways and practises were an occasion of much hurt to the Common-wealth , a breach of civill peace , a great cause of many people sitting so loose from the Parliament , a great hinderance to the Reformation , and a ground of much distraction to the publike , and of strengthening the enemy , ) whereas the Presbyterians give the power in cases of heresies , errors , &c. that are not remedied in the particular Congregation , to Classes , Synods , Assemblies , to question , convince , judge of , censure and to apply spirituall remedies proper to spirituall diseases , which I am confident of , had such been in New-England in the Presbyteriall way , there had never beene so many imprisoned , banished for errors , nor the Magistrates put upon that distinction . Or thirdly , Is it that you doe give a power to the Magistrate in Ecclesiasticall things of the ultimate determination of matters purely Ecclesiasticall ( which the Presbyterians principles doe not ) as now in matters of doctrine , and in matters of scandall , and in matters of censures , excommunication , deposition , &c. which are brought before and have past in Ecclesiasticall Assemblies , to appeale from them to the civill Magistrate , and to carry causes from thence to civill Courts , to repeale and revoke them ; Your words and passages about the Magistrates power imply this , and I find that many quick sighted men as the Walachrian classis , nay a whole Synod after them in their late Letters to the Assembly apprehend you so , and therefore I may upon good grounds judge , besides the two former , that you aime at this third , in saying you give more to the Magistrates power then the Presbyterians : Concerning which question , it being a point that I have not much studied , I shall not declare my judgement in it ; But in the Church of Israel it seemes that in the things of Jehovah the last judgement did belong to the chiefe Ecclesiasticall Assembly which sate at Ierusalem , Deut. 17. 8 , 9 , 10 , 11 , 12 , 13 verses , as Iunius in his Analisis illustrates that place , and the arguments brought by Apollonius in this point , with his answers to Vedelius arguments have a great deale of strength in them , and I entreate you in your Reply , if you will formally owne the giving of this power to the Magistrate , that you will answer that second chapter of Apollonius . But to draw toward a conclusion of the comparison of the effectualnesse between the two wayes , supposing all you say of Submission , Non-communion , Protestation were true , as also that you did give more to the Magistrate then the Presbyterian , and that in spirituall matters , in cases of difference , injuries , &c. you would from the Church have recourse to the Magistrate and submit to his judgement , and that you did allow and would stand to the Magistrates assisting and backing the sentence of non-communion against Churches miscarrying according to the nature of the crime , as they judge meet ; ( notwithstanding you have determined it , that without all controversie your way of Church proceeding will be every way as effectuall as the other can be supposed to be , ) yet I must tell you , it falls farre short of the Presbyterian way , both in preventing and remedying sins , errors , offences , and in promoting knowledge , godlinesse and peace in the Churches ; For suppose non-communion of Churches were a way of Christ and a remedie ( the contrary to which I have at large showne , ) yet you must confesse 't is but a lower remedy , not an authoritative , powererfull , dreadfull remedie and meanes like that of excommunication , which is the highest and greatest censure in the Church , the Churches thunderbolt , and Anathema , a remedy and last meanes , which recovers a sinner when all others will not , as admonition , suspension , deposition , and so when non-communion and Protestation will not : In the Scriptures are laid downe many eminent fruits and effects of excommunication in the people of God , which are not of any censure else , and I might fill a book with the ends , benefits and fruits of this censure laid down by Divines in their Tractates and common places of Ecclesiasticall discipline and excommunication , but I will name only that of the Professors of Leyden : * Excommunication is the last remedie and the sharpest for the subduing of the flesh in a man , and for the quickning of the spirit : and the most efficacious example least the sound part should be corrupted : But against them , who persevere in their contumacie and impenitencie 't is the only meanes to free the house of God of leaven , and the Church of Christ from scandals ; and so to vindicate the Word and Sacraments from prophanation , and the Name of God from the blaspheming of them without . Now pray shew us in the Scripture any where , the excellent fruits , benefits , ends of non-communion of Churches and Protestation against them , as we can of excommunication in 1 Cor. 5. 5. 2 Cor. 2. 6 , 7 , 8 , 9 , 10. 2 Thess. 3. 14. 1 Tim. 1. 20. And then for that other remedie of the Magistrates power added to non-communion , to eeke out wherein non-communion may be defective to excommunication , and for that purpose you say you give more to the Magistrates power , that so what you faile and come short in Ecclesiasticall power , you may make it up in giving more civill power in Ecclesiasticall causes , the result of which must needs be this , that though in your Church-way , you have not so much Ecclesiasticall authoritative power for miscarriages , and for reducing Churches that fall into heresie and schisme , yet you give more civill power , and allow the Magistrate more to interpose for helping and reducing , so that lesse Ecclesiasticall power and authority with a large civill power to back it , will be every way as effectuall as much Ecclesiasticall authority , with a small civill power : But of this I shall shew you your mistake , because the question is of Church matters , and matters of conscience and the inward man , and of the Kingdom of Christ : Now the remedies and meanes appointed for these are spirituall and Ecclesiasticall ; namely spirituall punishments : Christ saith my Kingdom is not of this world ; and the Apostle , 2 Cor. 10. 3 , 4 , 5. The weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds , by which the spirit and the inward man , even every thought is subjected to the obedience of Christ , spirituall remedies and meanes must be used in the Kingdome of Christ , and by them Christ doth his worke , and hence in Ecclesiasticall discipline , and those scandalls in the Church ( which is the point in hand ) punishments in the body or in the purse , &c. which can be by the power of the Magistrate , have no place at all ; * neither can such meanes which are of a different kind from the spirituall Kingdome of Christ , produce those effects which belong to that heavenly Kingdome : 'T is out of the sphere of the activity of the politicall Magistrate to subdue the inward man , or to inflict spirituall punishment upon the consciences : And there is nothing more common in the writings of the most learned and orthodox Divines , then to shew that the civill power and government of the Magistrate , and the Ecclesiasticall government of the Church are toto genere disjoyned , and thereupon the power of the Magistrate by which he deales with the corrupt manners and disorders of his people , is in the nature and specificall reason distinct from Ecclesiasticall discipline . For the power of the Magistrate , by which he punishes sin , doth not subserve to the Kingdome of Christ the Mediator , that he may apply efficaciously to the elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Propheticall and Priestly office of Christ ; he doth not affect the inward man and conscience with spirituall punishment , neither is this instituted of God and sanctified as the meanes for the destruction of the flesh , that the spirit may be saved in the day of Christ. Hence also by Divines , the manifold difference between the censure of excommunication and the punishment of the Magistrate is observed , * Zanchius doth accurately shew the difference between them , The cause of excommunication is not the punishment of sinne , but the salvation of the sinner , and the edification of the Church , and the glory of God : but the scope of the civill Magistrate and his office , is that he should punish the sinne it selfe , neither d●…th it looke to the salvation or damnation of the offender : whereupon although the sinner repent , yet he doth not spare , but punisheth according to his office : But the Church according to Christs doctrine doth not strike with the spirituall sword , unlesse he be impenitent , neither is this done for death but for salvation , therefore where any one rep●…nts , the Church receives him : so that in substituting the Magistrates power in defect of excommunication , and giving a great deale more civill power for want of spirituall to make it as availeable for those spirituall ends of the Church , is to leave the proper remedies and meanes , and to take up others ; and I would desire you to answer me , whether the proper remedies and meanes appointed for such ends and uses , or the improper remedies , nay remedies appointed and intended mainly for other ends , be most effectuall and powerfull to accomplish those ends ? as also whether a part of a proper remedy being assisted and backt with a great proportion of a remedy of another nature and kind , can be as effectuall as the whole remedy and meanes ? as for instance , whether a little grace assisted by civility and fairenesse of nature , will doe as much to overcome lusts and destroy the flesh , as the highest degrees of grace that Saints may attaine unto ? and whether a little spirituall knowledge , seconded with a great deale of common and outward knowledge , is as availeable for a Christian conversation as great measures of spirituall knowledge , though a man have but a little knowledge in Philosophy , Physick , Law ? &c. But more particularly to let you see , that your recourse unto the Magistrate and the Magistrates assisting and backing the sentence of non-communion is not comparable to that of excommunication and Presbyteriall government ; I shall commend to your consideration these eight following particulars ; First , There may be many sins and errors which the Christian Magistrate meddles not with , are not matters of his cognisance , if you would have recourse to him , or if the sentence of non-communion be pronounced against a Church because of impenitencie in them , he hath nothing to doe to assist and back it ; there are no laws for such things , which yet being spirituall evills and prejudiciall to the souls of men , should be dealt with to recover men out of them : Learned Zanchius in his differences that he gives between the censure of excommunication and the Magistrates censure , observes this for a speciall one : There are many wickednesses against which the Magistrate truly Christian doth not use to proceed ; neither is bound by his Laws ; as for instance , private fallings out , hatreds , &c , as also many evill manners both domesticall and publike , which doe not disturbe the publike peace or the publike good , but the Church ought not to bare these , but to correct them according to Christs institution ; Now what will you doe in this case , here your recourse of submission to the Magistrate , with the Magistrates backing non-communion faile you and conduce nothing at all . Secondly ; In case the Magistrates be of those Churches and chiefe in those sins , and miscarriages for which non-communion is denounced against those Churches ( as may easily fall out ) how will you have the sentence of non-communion now backed and assisted ? both those Churches and the Magistrates members of them , shall have nothing to back non-communion , to make it equivalent to excommunication ; nay I aske of you , who bring in more of the Magistrates power to supply the want of excommunication , where the particular Church will not , and the Classes may not , what shall be done with the Magistrates offending , what meanes hath God left for the recovery of them ? you cannot imagine they will make use of their power against themselves , now if they may not have spirituall remedies and censure , as of excommunication , this principle of the Magistrates power falls short here , whereas in Presbyteriall government ther 's a remedie and redresse for all , and certainly Gods ways of governing his Church provides for all , whereas yours falls short . 3. What if upon the sentence of non-communion denounced against a Church or Churches , the Magistrate judge otherwise , and hold the sentence of non-communion unjust and will not assist it , ( which may ordinarily fall out ) what effectuall meanes hath the offending Church of being reduced now by vertue of the Magistrates power ? and what must be done in this case ? May the Magistrate revoke that sentence of the Church , or Churches offended , and declare it null , and cause the Churches who passed the sentence to recall it , and to continue their communion ? and suppose those Churches will not revoke it but stand to their act , what shall be done in this case ? who must judge now between these Churches and the Magistrate ? may the Magistrate now by his power which you give him in Ecclesiasticals , instead of backing the sentence of non-communion against a Church miscarrying ( as the Church supposed ) now turne his power against the Church for denouncing the sentence of non-communion uojustly ( as the Magistrate judgeth ) and not only declare it void , but punish this Church or Churches for denouncing such a sentence of non-communion , and declaring and protesting to all other Churches that they may doe the like ? and what if all the Churches protested to , will continue to renounce communion with the Church censured with the sentence of non-communion , notwithstanding the Magistrates refusing to assist that sentence , nay though he declare it void ? or what if upon the Magistrates declaration , some of the Churches give the righ-hand of fellowship againe , but others will not , what must the Magistrate , or the Churches doe in these cases , and the like ? consider well of it , whether this effectuall way of yours , the Magistrates assisting and backing the sentence of non-communion , instead of a powerfull meanes to relieve injured persons , or reduce Churches , will not prove a meanes of great differences and divisions , as well between the Churches and the Magistrate , as between the Churches themselves . 4. Must the Magistrate assist and back the sentence of non-communion against the Church or Churches offending and persisting therein , upon the comming of it to him ? and so punish it according to the nature of the crime as he judges meet , without first hearing what the Church can say for it selfe , or must he first heare them both ? and in case more Churches mutually renounce communion with one another , and protest against each other , with other particulars instanced in about the remedie of non-communion under the fourth generall head , what shall he doe in these cases , must he heare all ? 5. What Magistrate or Magistrates doe you meane , to whom in Ecclesiasticall causes you will have recourse unto , and that must assist and back the sentence of non-communion ? Doe you meane the supreame and chiefe Magistrate , the highest powers only , or all inferiour Magistrates in their severall stations and divisions where these things fall out , as Majors of Cities and Townes , Justices of Peace and such Magistrates ? or doe you meane the Christian Protestant Magistrate , or Magistrates , though Heathens , Popish , Arrians ? or doe you meane by the Magistrates power that there shall be Courts of civill Judicature erected in every division of the Counties , to heare the differences that fall out between Churches offended one with another ? &c. or what doe you meane ? If you understand the supreame Magistrate only and the highest powers , can they alwayes heare or attend unto , through the many great businesses of State affaires , all the differences , scandals , schismes , that both in particular Churches , and betweene Churches will fall out in a Kingdome or Nation in this way of non-communion and protestation against one another ? ( especially in Independent Churches , where people make Churches and Ministers in that way they doe , and have no fixed rules nor certaine way ) I warrant the supreame Magistrate , and higher Powers , Kings and Parliaments shall have something to doe to back the sentence of non-communion , and to heare all causes and differences : But if you understand the inferiors also , Majors , Bailiffs , &c. I represent it to you , what fit judges most of them are to judge and determine of such difficult Ecclesiasticall causes in heresies , schismes , scandals , &c. which fall out amongst the Ministers of Churches , and between Churches themselves : Againe , If you understand the Magistrate indefinitely and obsolutely , any Magistrate , though Heathen , Popish , Arrian , as Mr Robinson doth in his Apologie ; and I find it in your manuscripts and principles , that you take it so ; judge then in your selves if the Church hath not remedies among themselves ; how fit are they who understand not Christian religion , nor the doctrines according to godlinesse , to judge of the great differences between Churches , and to assist the sentence of non-communion against Churches ? if the Apostle Paul reproved the Corinthians so in 1 Cor. 6 , 1 , 2 , 3 , 4 , 5 , 6 , 7. for cariying matters from the Church ( even the smallest matters , the things that pertained to this life ) unto unbeleevers , how would he blame the carrying of things spirituall and Ecclesiasticall unto Heathen from the Ministers of the Church : or doe you understand , that there shall be Courts of civill Judicature to appeale unto , &c. then there must be certaine Laws and rules agreed upon , as for particular Churches , so between the Churches , according to which they must proceed to back the sentence of non-communion and protestation , &c. ( which yet you practise not . ) Now the many inconveniences that would come of such Courts you may easily fore-see , so that this is not like to be an effectuall remedy . 6. What shall be done in case there be no Magistrates at all , to take any notice , in matters of Religion and Church government , but leave Churches to themselves in that ; as it was with you in Holland , there were no Magistrates medled with the government and order of your Churches , nor none to have recourse unto , or to backe the sentence of Non-communion , you being in a place and State where no outward violence or any other externall authoritie , either civill or Ecclesiasticall would have enforced you , what shall in this case supply the defect of Excommunication , and of an Ecclesiasticall authoritative power ? Hath not the wisdome of Christ provided remedies in the Church for all the internall necessities of the Church , and constituted it a perfect bodie within it selfe ? 7. Whether can it be rationally and probably thought that in an ordinary way the having recourse unto the Magistrate though orthodox , and the submitting to his particular cognizance and examination of such causes , with his backing the sentence of Non-communion in Ecclesiasticall causes , in cases of sinnes , errours , differences that arise in Churches , should be as effectuall and sufficient a remedie as the way of Classes and Synods ? and that the Magistrates interposing their authoritie and power of another nature will be as good as the Authoritative Presbyteriall Governement in all the subordinations and proceedings of it : Now that 't is not probable it should be , or that it should serve in stead of Synods and Classes , take these probable and rationall grounds . 1. All wanton wits and erroneous spirits , all your Sectaries and Novelists are rather for this way then for Synods and Classes , ( though most of them would have neither to meddle at all in matters of Religion , as the Socinians , Anabaptists , &c. ) Thus the Arminians were against Classes and Synods , and all for the power of Magistrates , and it was their chiefe Engine by which in those sad daies of the Netherlands , they encreased their partie , and came to such a height . Sectaries hope that if they can decline the Ecclesiasticall Assemblies , they sha'l what by flatterie , and what by delay ( through other great businesses of State ) and what by sophismes and fallacies , and what from principles of policie in many States-men , and what by friends , &c. effect that which they have no hopes at all by Ecclesiasticall Assemblies , they know the Presbyteries and Synods are able to discover their fallacies , answer their arguments , will mind those businesses wholly , are not to be wrought upon by State principles , &c. Now if in experience and reason , this way were as powerfull to reduce a Church or Churches from schisme and heresie , they would never be so much for this way rather then Presbyterie . 2. Naturall reason dictates that they are best able and fittest to judge and resolve of things , who doe above others give themselves to the studie and profession of those things , as Physitians can best judge of wholesome meats , and diseases , and Lawyers of the lawes and differences arising in them , a Counsell of Warre of difficult cases and points in warre ; And therefore in things that belong to the spirituall good of the soule and the Church , the Ministers of the Church are most likely to resolve and to remedie things : Can it ordinarily be expected that the Magistrate should in matter of doctrine and opinion , in matters of schisme , and in matters of worthinesse and abilities of Ministers , and in many cases that arise , be able to judge and determine matters , as the Ministers and Pastours of the Church ? 3. Those who have most time and leisure to attend a worke and businesse , to sift into it , to heare all that can be said , and can mind it , they being able and understanding are likeliest to determine best , and bring things to a good end : we see in experience that able and honest men through multitudes of businesse , delay long , slubber over businesses , and cannot doe things so effectually as they ought , and seldome prove good Arbitratours in difficult , intricate cases : Now Magistrates through many great and necessarie businesses of State , having large dominions , cannot so well attend as the Classes and Synods to heare and examine all the differences , scandals , schismes , &c. that doe and may arise both in Churches , and betweene Churches ( especially as would fall out in the Independent way , and particularly in this way of submission , Non-communion and mutuall Protestation ) but matters would be delayed and neglected , or escape wholly , or be hudled up . 4. To these I might adde as followes , that the Magistrate through his just greatnesse would not know the spirits and dispositions of Ministers & people , nor of other matters so well , as the Ministers who live among them , and converse with one another frequently , neither would there be that easinesse of accesse to the Magistrates and great persons , as to their Ministers and Pastours , with other such like . 8. But in Ecclesiasticall matters and differences , upon the Magistrates interposing his power , what is it you will submit unto ? and what will you allow him to doe ? And what is that power you will give him in backing the sentence of Non-communion upon his judgement of the cause ; and how farre and in what will you obey him , that so we may understand how this Civill power is intended by you for a remedie and helpe in Churches and betweene Churches ? For instance will you submit not to gather Churches , nor set up Assemblies witho●…●…is leave , and upon complaints of the many mischiefes and differences occasioned thereupon , will you upon his hearing both sides , and judging that those who are gathered shall be dissolved , dissolve them and not meet in those wayes any more ? Will you upon some members complaining to the Magistrate of some Minister or Ministers in their Church , for preaching erroneous and unprofitable doctrine , meere novelties , subtilties , and the Magistrate upon particular cognizance and examination of such causes , judging that he shall preach no more , will the Minister forbeare upon it ? or the Church to heare him in case the Minister would not yeeld ? will the Church now goe chuse a new and Orthodox Minister upon it ? or in case a member or more be unjustly excommunicated , and they complaine to the Magistrate , who calling the Church to account , and hearing both sides , shall judge on the Complaiants side , and now order the Church to absolve him , and order them to confesse their sinne publikely , and appoint them to keepe a day of humiliation for it , and order them to give him such a summe of mony for the wrong , trouble , and losse of his time in following the businesse against them , will the Church now submit to doe all this yea or no ? What say you to these and the like cases ? Now I aske you this in the close , because you pretend a great deale of submission to the Magistrate , and to give him much power ( which though you did grant , yet for the many reasons and grounds alreadie specified , this would not countervaile the way of the Presbyterians in their spirituall censures by Presbyters and Synods ) whether you clearely and plainly allow this to the Magistrate ? because I finde in Manuscripts , and heare that in Sermons by men of your Church-way , the contrarie is publikely preacht and held , as for example in that Treatise about a Church , which goes under one of your names , there is this passage , with more to that purpose . The Saints need not expect their power or leave for to gather together , so as without it such a combination is unlawfull , nor should they forbeare it out of conscience of the Magistrates prohibition , indeed if the Magistrate should force or compell them to forbeare or persecute them , they may forbeare actuall assembling , ( Act. 8. 1. ) not because the Magistrate forbids it , but in mercie to themselves : And indeed about a Church Christian Magistrates have no more power then Heathen Magistrates had : So that this is spoken by you where Magistrates are Christian , and where Churches are already setled : And adde to this that M. S. in his Reply in defence of your Apologie is against coercive and coactive power in matters of Religion , and that you all hold a toleration , and that the Magistrates ought not to hinder men , or punish them for the matter of their consciences , how then notwithstanding all your discourse of the power of the Magistrate , which added to Non-communion will be an effectuall meanes to releeve persons injured , to reduce Churches and persons going in schisme and errours , shall persons injured be remedied or Churches and persons reduced ? For suppose the persons or Churches that now fall into such errours and schismes will pretend , nay 't is so really , that they in their conscience hold errours for truths , and thereupon with-draw from such Churches to others , nay suppose those who now receive these new truths should cast out of their fellowship , and excommunicate some for holding otherwise , as for instance a Church falling into Antinomianisme should censure some of their members that remain orthodox for legal Christians , and for being enemies to free-grace , and should judge themselves bound to doe so in these and such like cases , what remedie is there for miscarrying Churches by all the power of the Magistrate you pretend to give to him ? But this is brought in here by you , and given to him , to put of that strong argument against your way , and that you may have something for present to blind the eyes , and stop the mouths of many that looke no further , that it may serve your turne at such a straight , whereas upon other principles you denie the Magistrate this when it shall come to be a matter of conscience : And now by all the severall particulars under this fifth head , the understanding Reader may observe that not only in many respects your non-Communion and Magistrates power are not a remedie comparable to the Presbyterian way , not proper , nor to the nature of the offences and things in question , a way in stead of bringing things to an end , redressing and mending matters amisse , that will be but the beginning of more strife and making more differences and evils then either it sindes , or can heale , the mother and nurse of Confusions , Disorders , and endlesse contentions ; but also that all the power here pretended to be given to the Magistrate upon examination is no such matter nor will not amount to make good the ends propounded ; whereas the Presbyteriall Government here scandalized , as either wholly inconsistent with this forme of Civill Government , or else not giving it its due , will be found by its principles not only to have powerfull spirituall remedies for all spirituall evils of the Church , but will be found in many respects to make use of , and to give honour and power to the Civill Magistrate as a nursing Father from first to last , even in the ordinary way of the Order and Government of the Church beyond you , besides what they give more in extraordinary cases , in a Church miserably corrupted , disordered , &c. Of which the Reader may read at large in Apollonius ( who was a great Presbyterian , cap. 2. ) And so learned * Zanchius in his Tractate de Magistratis , shewes 't is in the power of the Magistrate not to suffer Heretickes nor erroneous persons to preach , and he gives him coactive punitive power to cut them off . Beza a great Presbyterian , in his Epistles and other writings , in matters of Religion doth not exclude the Magistrate , but gives him that power in some things which you deny : but besides that power they give the Magistrate , they stand for , as needfull in the Church , Classes and Synods for the Government of it : Zanchy shewes that discipline cannot take place , where the Ministers never meet together , the me●…ting of Ministers and Ecclesiasticall Synods we judge most necessary ; As no Politie , Common-wealth or Kingdome can consist without their meetings , Senates and Councels ; so there is need of Synods for the governing of the Church and for the preventing of her●…fies : In a word all things are loose in independent Government , every one is left , and may take liberty without controule , to doe what is good in their owne eyes , if they like not any Church whereof they are members , they may goe to another , nay , a few in a Church disliking that Church may goe make a Church themselves , and make Ministers , and hold what they will , as Mr Sympson did with some few more , and since some have rent from Mr Sympsons Church as he from Mr Bridge . The rules they goe by are loose , nothing being fixed nor certaine among them , and there can be no setlednesse of mind , nor consistence of Principles , in that way simple and well meaning people according to their Principles must be drawn till they come to that , to hold that there are no true Churches , nor Ministers at all yet upon the earth ( which principle begins to take , and spread already amongst many Independents . ) In a word , that Liberty and loosenesse , which is from first to last in Independent Government , holding no authoritative Ecclesiasticall power out of the particular Congregation to remedie or prevent any matter , and that which is in the particular Congregation , being on many Grounds and Principles of theirs so slight and weake , as the only subject of Excommunication being no other kind of sins then may evidently be presumed to be perpetrated against the parties knowne light , &c. as that two or three Saints , or now of late six or seven may with-draw from Churches defective and impure , and make Churches and chuse all officers &c. with other like ; ( so that what need they care then for that Church of which they are members though cast out , seeing they can make new , and have all to their owne minde , be chiefe there ) is a dangerous temptation even to sober men , to make them presume to broach that , practise that which else they would never have done . But in the Order and Government of the Reformed Churches there is consistence , unitie and strength ( as is evident by a hundred yeares visible experience of Gods blessing from heaven upon them ) there is also a certainty and fixednesse of rules agreed on , both for particular congregations , for Classes and Synods ; there is an awing and preserving of officers and people in their bounds , and keeping them from running out to errours , &c. there being no man , be he never so able or subtill that can escape calling to account and censure . Magistrates and Ministers have their power in the Church without usurpation and confusion , and to conclude in the words of the Commissioners of the Church of Scotland ; were Magistrates and civill power acquainted with this order and government of the Church , they would finde their authoritie increased , their worke more easie , and their places more comfortable thereby . And now having given an answer to that part of your Apologie under that instance of the government and discipline of the Churches , by speaking fully of those five heads unto which I referre all your discourse about the government and discipline of the Churches , ( beginning in pag. 12. and ending in the 21. ) I will for a close speake something to some of your passages contained in this part of your Narration , which could not so well be taken in , nor so properly animadverted upon under those five heads without the Readers being much confounded and entangled . 1. To that passage , p. 14. We had for the most part of the time we were abroad three Elders at least in each congregation whom we were subject to : I aske if the Churches were subject to the Elders , you many times having but three , and sometimes but two , nay one Elder , the government of your Churches then was either Monarchicall Government , or Oligarchicall at best ? And if the Churches were subject to the Elders , who were the Elders subject to , the Elders then were under no subjection , but if the Churches were subject to the Elders , and not the Elders to the Churches , riddle me what is the meaning of all those phrases , the Church still did so and so , not the Elders , the Church at Roterdam deposed M. Ward , and not M. Bridge and an Elder or two , and so M. Nye and M. Goodwin the Ministers , were sent by the Church , and that Church which had offended , confessed their sin , and restored their Minister to his place againe , which sure was not M. Bridge and a lay-Elder or two . 2. To those passages of Churches offended , calling to an account Churches offending , proceeding to full and open tryals , and examinations , to Iudiciarie charges , and deposition of witnesses openly before all commers of all sorts , as can be expected in any Court where Authority about them enjoyns it , and of a particular Church being censurable by neighbour Churches about them . I desire to put this disjunctive proposition , Either this power of calling to an account , examining , deposing witnesses , censuring them , &c. are acts of ruling and government , and in the Churches challenged acts of subjection , or they are not ; if you grant they be acts of rule and government , then there is an authoritative power which Churches have out of their Churches , and you grant it in such acts at least , though not in that of excommunication : But whether if it be so in these , that of excommunication will not follow , let it be considered , for either the censure of excommunication is not founded upon the common grounds , on which callings to account , and some censures are , or else there is some proper peculiar grounds in the nature of that ordinance , or in the Scripture forbidding that , ( though allowing others , ) neither of which will be found to have a foundation in Scripture , and if so , why then doe you make all this adoe of entire , full , compleate power within your selves , and are against the combination of Churches in Classes , and Presbyteries , to doe that constantly , certainely and presently upon scandals that fall out in a Church , which you doe at best but at uncertainties , and after a long time , when the remedy may come too late , a yeare or two afterwards ; But if you answer these are no acts of government and rule in this Church or Churches , but meerely acts of consultation , advice , perswasion , and that when the Churches offended have heard all , they only give their counsell and advice , and commend it to them , but it is in their liberty to doe or not to doe ; for though they submit to a hearing , and open triall by vertue of the principle of submission , yet they submitted not to stand to the determination and agreement of that Church , or Churches : I answer , if you meane no more then the bare power of counsell and advice in all this , and no power of Authoritative determination and decision , this is no more , nor you give no more to the Churches offended then to particular Christians who may counsell them in such cases ; And why then doe you hold out such words , and your practise of a full and open triall , and what speake you of roome for complaints , and of subjecting to an open triall , and review of what can be brought , and of being censurable by neighbour Churches , &c. Whether be not all these the usuall phrases and expressions of acts of power and government ? can there be so much as triall , and examination , and judiciary charges , and deposition of witnesses without authority , much lesse censure ? can you ever shew it either in civill government in Common-wealth , or in Ecclesiasticall in Churches , out of Scripture , or stories , where all these acts were exercised and practised by persons who only had power of counsell and advice ? and if you cannot , how can you make it good , but that this must be more then advice and counsell , namely authoritative power . It is given as a rule by your selves , that in matters of a common nature , 't is in Ecclesiasticall government as in civill ; Now if in all civill Assemblies , all these acts and practises be acts of authority and government , why holds it not so in Ecclesiasticall ? And further to reason though Churches be sisters , and equall each considered by it selfe , yet in cases of offence and difference between Churches , the Churches complained and appealed unto , to whom the rest submit , should now be greater , and have more power in this thing , then the Churches submitting , and their acts should be authoritative , as in reason , 6 , or 8 , men falling out , and choosing and submitting to others to heare the businesse and make an end of it , these are now greater , and have a power and authority over these quo ad hoc , and in these acts and what they doe are acts of power , which they must stand unto or suffer the penalty . Thirdly , You speake more then once upon occasion of this scandall committed in that Church at Rotterdam , of Churches as in the plurall number , sister Churches to be consulted with before hand , and of your Churches mutually and universally acknowledging that principle of submission , and how that Church ●…hich with others was most scandalized , did by Letters declare their offence , and of requiring a full and publike hearing before all the Churches of our Nation : Now what , and where were those other Churches of whom all this is spoke ? I grant , that at Arnheim was one Church that Mr Bridges Church should have consulted with , or have submitted to , but where were any other Churches ? I will yeeld the Church at Arnheim might by letters declare their offence , but I know not what other Churches did by letters doe the like ; I grant the Church at Arnheim was a Church of our Nation , before whom the offending Church did yeeld a publike hearing , but I know of no other , I will not question but that the Church at Arnheim , and Mr Bridges Church , did upon the offence of deposing Mr Ward , acknowledge that principle of submission , and submit to one another , but I doubt no other did then mutually submit , for besides the Church at Arnheim offended , and Mr Bridges Church offending , there was no other Church of your way and communion for the offending Church to consult with , or that did write letters , or before whom the businesse was heard , &c. for I suppose and judge Mr Simpsons new Church being at that difference with Mr Bridges Church , and Mr Bridge with him , Mr Bridges Church should not have consulted with Mr Simpsons before hand , and that Mr Bridges Church would not have yeelded the principle of submission , to have submitted to a full triall and examination of all proceedings before Mr Simpsons , and in case Mr Simpsons Church had sent letters declaring their offence , they would have declined it as partiall , and as accounting them the parties offending ; and I never heard that Mr Simpson with some messengers of his Church joyned with the messengers of Arnheim in the triall of that businesse of Mr Ward , or sate as Judges , &c. so that I cannot tell why you use Churches in the plurall number thus all along in that businesse , but that the Reader might conceive for your greater authority and esteeme , and for the greater solemnity of the action , there were more Churches besides that at Arnheim . Fourthly , For those two Gentlemen who were sent with the Ministers of the Church offended , to require an account , whether were those Gentlemen Elders of the Church of Arnheim , or private members only ? If they were not Elders , why were private members sent before Elders , shew us a rule for that ? and satisfie us how private persons and no officers of the Church should represent the Church ? but if they were Elders , why doe you name them Gentlemen only and not speake of them as officers ? 5. Whether though you make so sure of it , yet it be not to be doubted upon the grounds of reason and light of nature , that it is not more brotherly and more suited to that liberty and equality Christ hath endowed his Churches with , but a point of greater authority , inequality and usurpation for foure men ( grant them to be a Church representative ) to take upon them what those foure members of Arnheim did to a whole Church for so many dayes , so fully and judiciarily to proceed ( as you write in the 21 page ) then for a whole Presbyterie of Ministers and Elders , or a grave Synod to call to an account , and heare the offences of two or three in a particular Church , and together with that Church representative to decree such censures , as publike acknowledgement of their offences , or excommunication , &c. Sixtly , I much wonder how you can call the meeting of Mr Goodwin and Mr Nye , with two Gentlemen more , calling Mr Bridge with the rest of that Church , supposed to be delinquents , such a sol●…mne Assembly , the solemnity of which hath left as deepe an impr●…ssion upon your hearts of Christs dreadfull presence as ever you have bee●… present at : Certainely you have either been but at few solemne Assemblies where Christs dreadfull presence hath been , or else your phancie was mighty high at that time , as to make such a deepe impression upon you of a dreadfull presence as ever you have been at : Let me aske Mr Nye , what was this Assembly , beyond the solemne generall Assembly of Scotland , where you were present when the great solemne Covenant of the Kingdomes passed , of which you write so highly into England ? or was it beyond the Assembly of Divines , wherein not only two of you are for consultation , but all you ●…ive , ( with so many other godly Divines , where instead of two Gentlemen assisting then , here the Worthies of both Houses , Lords and Commons assist , ) nay a Theatre of all other the most judicious and severe , where much of the piety , learning and wisedome of two Kingdomes are met in one ( as your selves confesse afterwards in the 27 page , ) I am of the mind there are ordinarily many Assemblies , and where you may have been , that have a more dreadfull presence of Christ then that had . The Church meeting to partake in the Lords Supper , cal'd the dreadfull and terrible houre by some of the Fathers , the Church meeting to excommunicate an impenitent sinner , ( where there is a promise of binding in Heaven what is bound on earth ) which you cannot shew in your principle of submission and non-communion : But this parenthesis is drawne in , in the relation of your practise ( like many other particulars in this book ) to take with the simple people , and to possesse them with the excellencie and majesty of your Congregationall way , beyond the Presbyteriall and Synodicall , and this passage here with many others in your Apologeticall Narration , are paralell to passages in Mr Bachelours letters , ( who after his suddaine conversion to the Church-way , ) for want of better arguments to winne the people , and to evince the truth of the Church-way , writes thus . For mine own part , though but a few weeks agone when I was in England , I found some objection in my spirit , against the way of the Holland Churches , and conceived wrongfully ( as Mr Edwards now doth ) through misunderstanding cast abroad by them , whose sore eyes cannot endure the light of truth , yet since by a good hand of providence I have been at Rotterdam and beheld the beautifull face of holinesse , the lively representations of Iesus Christ in his ordinances , the sweet and blessed communion of the Saints in all love and dearenesse , mine objections are removed , mine heart is convinced , and I thinke many thousands in England as well as my selfe would soone be overcome at the very sight thereof . A soule of gratious ingenuity needs no other Rhetorick to winne it then the presence of these heavenly administrations ? But what Anabaptist or Antinomian cannot say all this for their way , and more too , crying out the ravishments of the spirit , free and glorious grace , &c. 7. You speake of consulting with sister Churches before that you proceed to matters of great moment , and that you professed publikely in cases of concernment you ought so to doe , pag. 16. and yet in page 15. you claime a full and entire power compleat within your selves untill you shall be challenged to erre grossely , now how doe these agree ? for if you must consult before hand , then 't is not an entire , full , compleate power before miscarrying , and 't is but a power of consulting and advising after miscarriages and erring grossely , and not an authoritative power . 8. Whereas you call Presbyteriall excommunication , excommunication pretended ; how much more truly may we call non-communion pretended , and Protestation pretended ? for besides that in the Scripture , excommunication is to be found , there is such a censure there , but no such sentence at all as non-communion ; there is also ground in Scriptures , that Churches may be excommunicated as well as particular persons , and of this in the Observations and Annotations upon your Apologeticall Narration , page 43 , 44. you may reade strong proofes , which your good friend M. S. thought best to take no notice of , as not knowing how to answer them , and I turne them over from M. S. to you five , to give a satisfying answer . 9. For that learned Speech made at the introduction and entrance into that solemne Assembly , as the preface to it , that it was the most to be abhorred maxime that any Religion hath ever made profession of , &c. I say 't is but a meere flourish , and according to the Proverbe , her 's a great deale of cry , but a little wool , and notwithstanding all these swelling words , you are guilty indeed , what in words and phrases you deny , and in the more proper place when I shall speake to it in page 23 , of your Apologie , I will evince you are guilty of Independent liberty . Thus we have rendred some small account of those , the saddest dayes of our pilgrimage on earth , wherein although we enjoyed God , yet besides many other miseries ( the companions of banishment ) we lost some friends and companions , our f●…llow labourers in the Gospell , as precious men as this earth beares any , through the distemper of the place , and our selves came hardly off that service with our healths , yea lives . To this Section which containes the close and winding up of that part of your Narration , during the time of your exile . I answer , It is a small account indeed you have rendred to what you seeme to hold out , and to what such a Narration should have amounted , concealing ●…nd reserving so much of your practise and wayes , ( as I have before observed ; ) And as for those words , the saddest dayes of our pilgrimage on earth , &c. I wonder at them , sure you have been very happy men , and have enjoyed many very good dayes , that in your whole pilgrimage on earth of forty yeares and upwards , those three or foure yeares in Holland , where you enjoyed so many outward comforts and blessings , should be your saddest dayes ; for my part I cannot say so ; Neither am I satisfied in those words , besides many other miseries the companions of banishment : For though in some banishments there are many other miseries the companions of them , as deprivation of wife , children , friends , maintenance , with nakednesse , hunger , wandring up and downe in strange and desolate places , harsh usage in a strange land , yet you felt none of these : But on the contrary , you enjoyed wives , children , estates , suitable friends , good houses , full fare , I cannot imagine fewer miseries , ( had you been in England ) could have waited upon you , then did there , ( unlesse that of bitter divisions , and deadly differences , the constant companions of your Church-way : ) I could name many more miseries did abide some of us that stayed behind , and might have done you to , had you stayed in England : As for those two instanced in , particularly the losse of some friends and companions , your fellow-labourers in the Gospell , and your selves comming off hardly with your healths , yea lives , I must tell you , those cannot properly and truly be called the companions of your banishment ; for those two Ministers ( namely Mr Archer and Mr Harris ) according to all reason and humane probability might not have lived longer in England , both of them ( as it is well knowne ) having been long weake men in consumptions , and sometimes nigh unto death before they went , and for one of these Ministers Mr Archer , he was so farre from being worse that he grew better and stronger in stomack , sleepe , strength and spirits after he went over into Holland , ( as besides the many letters writ into England to friends of all sorts of the healthfulnesse of that place where he was with some of you , and of the encrease of his strength , ) I have letters written to me under his own hand , to shew the contrary to what you affirme both of the distemper of the place , and of the many other miseries the companions of that banishment : In one letter he writes thus ; For Holland , it is much better then I expected , for pleasantnesse , health , plenty of flesh and foule : we alter not o●…r English diet in any thing : Utrich is a brave City , a University with godly professors , full of English ; a man may live as pleasantly there as at Hartford . And in another , My stomack , sleepe , strength and vigour , are sensibly increased , the Lord be praised : And besides these letters the thing it selfe speakes , for whereas in England he was not able to preach , nor had not hardly three times in three yeares , after he came into Holland he was Pastor of the Church at Arnheim , and preached constantly , and had that strength to beget a sonne , whereas he being married many yeares in England never had any child . And not only from him but from others also there have been many letters sent to commend the places where you lost your fellow labourers , to be so healthfull and pleasant as to resemble them to Bury in Suffolke and Hart ford . As for that high praise of those two worthy Ministers , as precious men as this earth beares any : I thinke it becomes you not , they being yours , and of your way , and cannot be interpreted by the understanding Reader , but that you take occasion here , as in all other places of your Apologeticall Narration , to magnifie and cry up your own party , the more to make people to be in love with your way , which had as precious men as this earth beares any , but I judge it is too high and hyperbolicall ; for though I dearely loved the men , and doe acknowledge they were precious , and beleeve they are gone ( as that great Divine said in his sicknesse he was going ) where Luther and Zuinglius doe well agree ; yet I must needs correct that phrase , as this earth beares any : For I am of opinion that both in learning and piety they were inferiour to some , not only in the earth which is wide and spatious , containing Churches and Ministers more pretious then you know of , but in this earth of England and Scotland , and your Encomium of them ( if you remember what you writ before of some pretious men alive now in New-England as ever this Kingdome bred ) and granting that New-England is the earth , doth amount to this , that these two Ministers Mr Archer and Mr Harris , were as pretious men as ever were in England , which you must pardon me if I doubt it , ( for I beleeve Whitakers , Reynolds , Baynes , Greeneham , Dod , Brightman , with many more were more pretious : ) As for that other instance , Your selves comming hardly off that service with your healths , yea lives ; I have not heard of any great sicknesses any of you five had there , ( excepting Mr Bridge who came hardly off with his health , ) Some of you indeed had Agues there , which you might have had in England , in Suffolk , or in Oxfordshire , and for Mr Bridges sicknesse , I judge it was as well occasioned , and strengthened upon the unhappy differences and bitter divisions between him and Mr Simpson , and Mr Ward and their Churches , and the wicked reports raised upon him , which discontented and troubled his spirit , as by the distemper of the place or change of the aire ; and for others of you , how fat and well liking you came backe into England , and how all of you returned well clad and shining beyond most of us , who lived alwaies in England , many can witnesse , and have spoken of it ( all which were no great signes either of the many other miseries the companions of your banishment , nor of the comming off so hardly with your healths and lives . ) When it pleased God to bring us his poore Exiles backe againe in these revolutions of the times , as also of the condition of this Kingdome , into our own Land ( the powring forth of manifold prayers and teares for the prosperitie whereof , had been no small part of that publike worship we offered up to God in a strange Land ; ) we found the judgement of many of our godly , learned bretheren in the Ministerie ( that desired a generall Reformation ) to differ from ours in some things , wherein we doe professedly judge the Calvinian Reformed Churches of the first Reformation from out of Poperie , to stand in need of a further Reformation themselves ; And it may without prejudice to them , or the imputation of schisme in us from them , be thought that they comming new out of Popery ( as well as England ) and the founders of that Reformation not having Apostolique infallibilitie , might not be fully perfect the first day , yea and it may hopefully be conceived , that God in his secret , yet wise and sacred dispensation , had left England more unreformed , as touching the outward forme , both of worship and Church-government , then the neighbour Churches were , having yet powerfully continued a constant conflict and contention for a further Reformation for these foure score yeares , during which time he had likewise in stead thereof , blessed them with the spirituall light ( and that encreasing ) of the power of Religion in the practique part of it , shining brighter and clearer then in the neighbour Churches , as having in his infinite mercie on purpose reserved and provided some better thing for this Nation when it should come to be reformed , that the other Churches might not be made perfect without it , as the Apostle speaks . Having Apologized for your selves and way in your principles , opinions , practises and carriage towards all sorts both before your exile and in your exile , here in this section you come to Apologize for your selves , and for what you have done since your comming back into England , both before the Assemblie and since the Assemblie , untill the time of putting forth this present Apologeticall Narration , which beginning in this section is continued by you in the following sections to the 30th page : But brethren why doe you in the beginning of this part of your Apologie give your selves that name of Gods poore Exiles , was it not enough to have said , when it pleased God to bring us backe againe into our owne Land ; but you must call your selves Gods Exiles and poore Exiles ; I wonder you tearmed not your selves poore pilgrims : But the reason why you name your selves so here , and in this Apologie take occasion so often to speake of exile and banishment , may easily be guest at , namely to commend your persons and way the more to the people , and for want of better , to take them with such popular arguments , as suffering a grievous exile : Thus in many other passages of your Apologie , you bring in and insert many such kind of phrases to worke with the people the more , but doe insinuate many things against the Presbyteriall way , as of engagements , publike interest , &c. But let me a little examine whether you five can fitly be stiled Gods poore Exiles , I thinke to speake properly , you neither were Exiles , nor poore , for you were not banished , nor forced out of your owne Laud , neither by being brought into the High-Commission Court , or by Letters missive , and Attachments out against you , ( as ever I heard ) but ( excepting M. Burroughes who fled in haste , as being in dangers for words spoken ) you went at your own times over into Holland with all conveniences of your Families and other companie . * Among the Greekes Fuga was called exilium , and so you flying out of the kingdome , in that sense may be cal'd exiles , but how ever in some sense you may call it exile , because you did flie out of your owne Country ( though none persecuted you ) to shun persecution before it came , as foreseeing possibility of danger , yet you can in no sence be called poore Exiles , for you were rich Exiles , who in Holland enjoyed many conveniences and such abundance , as to be able ( some of you ) to spend 200 or 300. lb. per annum , and to doe other expensive acts ( which for present I forbeare to name ) And I can produce letters of many conveniencies which you enjoyed there ; Letters before quoted by me of M. Archers speake so much . Poore exiles are such who have no certaine dwelling-place , maintenance , friends , but how they can be called poore Exiles , that enioy wives , children , friends full and liberall maintenance annually , liberty of callings , with all pleasures and delights as much , or rather more then in their owne countrey I see not : Suppose some merchants and tradesmen who could not so well nor so much to their advantage follow their callings , and drive their trade in their owne countrey should for their better advantage , and accomodatons in these kinds , goe with their families into another Countrey , can these be called Exiles ? Suppose a Minister , who disliking some things here in the present Government to be established ; or wanting a liberall maintenance , or fearing the warre , should goe over to Roterdam , Hambrough to preach to the company of Merchants there , where he shall have better meanes , can this Minister be stiled a poore exile : Now I leave you and the Readers to make application . As for those words : Gods bringing you backe againe in these revolutions of the times into your owne land . I know God permitted it , and ordered it , but I well know Satan hastened and furthered it , for the dividing of the godly party here , and for the obstructing the worke of Reformation and hindering the setling the government of the Church , that so in the meane time he might increase his kingdome , and bring in a floud of all errours and licentiousnesse upon us ; and Brethren let me speake sadly to you ( not out of passion , but out of long and serious deliberation ) it had been good for you , and for us that you had continued exiles still , and that neither you five , nor they of New-England had heard of the revolution of our times and Gods visiting us in mercie , till the Church and government had been setled ; I am confident that things had not then been at that passe now as they are : As for that Parenthesis , the powring forth of manifold prayers and teares for the prosperitie of the Kingdome in a strange Land : I will not gaine-say it , onely let me mind you of two passages in your Apologie , Our selves had no hopes of ever so much as visiting our own land again in peace and safety to our persons , and the other , when we had least dependencie on this kingdome , or so much as hopes ever to abide therin in peace . Now take away faith & hope , & endeavors will much cease , & this I judge should much hinder your praiers and teares for the prosperitie of the land ( for my part I had much hope of the kingdom , when things were at worst , and I exprest it both in preaching and conference to many , and some can witnesse what I have said to them of the Arch-bishop of Canterbury and the rest of that faction , and of the revolution of the times ) God was pleased so to support my spirit , that I expected and waited ( as men doe for the light of the morning ) when that every day God would arise , and doe some great worke and change the times and seasons . As for your finding the judgement of many of your godly , learned brethren in the Ministerie ( that desired a generall Reformation ) to differ from yours in some things , that was no marvell , I wonder you could expect it otherwise , being but a few young men of yesterday , and going a way by your selves so different from all Reformed Churches : But I must tell you , you found not onely the judgement of many godly Ministers that desired a generall Reformation , but the judgement of them all , who were in publike imployment , and of any great account to differ from yours , not onely in some things , but even in your whole Church way ; how ever that since by your presence , and your politick way of working , and the strong streame of popular applause running that way , some few Ministers , uncertaine , heady , inconstant , wanton-witted men are since come off to your way ; but as for your confidence and open profession that in the things wherein you differed from many of your godly brethren , that you professedly judge the Calvinian reformed Churches of the first Reformation from out of Poperie to stand in need of a further Reformation themselves . I answer they may doe so , and I know no Church yet so perfect but may stand in need of some further Reformation , and the Commissioners of the Church of Scotland grant you so much , pag. 7. That they are most willing to heare and learne from the word of God what needeth further to be reformed in the Church of Scotland : Now whether your Churches and those of new England be so perfect , ( though not of the first Reformation ) as to stand in no need of a further Reformation in government I much doubt , especially considering that letter lately come from New-England written by M. Parker , as also a nother Letter from M. Wilson of Boston , and a terrible Lette from a reverend godly Minister there , whose name I have been entreated to conceale ( least it might much prejudice him there , ) but for answer I must tell you I doe professedly judge , that in your sence in the things excepted against by you , the Reformed Churches ( particularly that of Scotland ) need not a further Reformation , namely to come to your principles of Democracie , Independencie , Libertinisme , and to keepe all those and their children from admission into the visible Church whom you keepe out , and to condemne as unlawfull all set formes of prayer composed by Synods and Assemblies ( though never so holy and heavenly for matter and frame : ) And as to that , that it may without prejudice to them , or the imputation of Schisme in you be thought that comming new out of Poperie , they might not be fully perfect the first day . I answer , they never thought so , neither were they so fully perfect in Church government the first day , but the reformed Churches ( particularly the French-Churches ) had many Synods , Assemblies and Colloquies , where points of government and order have been further debated , cleared , and Canons added , and in the Church of Scotland after doctrine was established , they were exercised in conferences and Assemblies about matters of Discipline and Government ( which is the perfection spoken of here by you ) above twenty yeares . Besides considering that the Reformed Churches both in France , Scotland and Holland , have heretofore been troubled with the maine of your principles , and have heard all the Arguments and reasons for them , and against their owne way , and that both of old , and now of later yeares , Scotland of old having been troubled with the Separatists , and the Churches of France by Morellius , against whom Sadeel did write , and * Beza in his Epistles writes against that principle of the power of the people , that nothing is ratified except the people present by their expresse suffrages doe decree it , and against * private mens prophecying in the Church : and of late ( though the controversie be growne so high ) yet Divines both in Holland and Scotland ( as your selves confesse ) have writ against your way , and can see no light I●…m it , and in a generall Assembly of Scotland since our Parliament , the point being moved and debated there , it was concluded against by the whole Assembly , nemine contradiconte , as a Letter written from that Assembly to many Ministers in the City ( which I heard read at a meeting ) testifies , neither are any of the Reformed Churches yet satisfied , by all that hath been written about your Independent government , nor our present Assembly by all they have heard from you , after so many dayes speaking for your way : So that what the Reformed Churches stand for now , is not as comming new out of Poperie , and so wanting light ( as you assert ) and therefore though they had not Apostolicke Infallibilitie , yet they might well be in the right for Church-government , and therefore the Reformed Churches , and the Church of England too judging of government now after above 80. years comming out of Poperie , and after hearing all that hath been said , and that you can say ( now after almost a yeares sitting in the Assembly . ) They yet judge Presbyteriall government by Classes and Synods to be the true forme of Church-government , against your Independencie , so that now the ground you going upon , being taken away , you cannot without great prejudice to the Reformed Churches so peremptorily judge them ( as you doe in this place of your Apologie : ) And as your practise cannot be without prejudice to them , and the imputation of Schisme in you from them , to set up new Churches and divide from them upon these grounds , so this passage of yours here against all the Reformed Churches , cannot avoyd the suspition of great arrogancie and pride , to proclaime your selves to see more then all the Churches in worship and government , and to judge them so : 'T is a high presumption that five such young men as you are , and no deeplier studied , should thus proudly , and tanquam ex tripode , so magisterially conclude against all the Reformed Churches . Certainly , had you had the humilitie of many of Gods servants you would rather have feared , and questioned whether you might not have been mistaken in your grounds , and therefore modestly have propounded your doubts to the Assembly to have resolved them , rather then before the points ever came to be debated in the Assembly ( in such matters where you goe against the common streame of all Reformed Churches ) to have thus professedly , peremptorily and resolvedly ; both in this Section , and in the next pag. 24. determined the questions . And brethren let me friendly mind you who are you five ? of what standing , reading , graces to take so much to your selves ; and to be so peremptory , that you should see that , which all the Reformed Churches doe not , nor are not able by any of your Arguments , nor what else is extant to see or be convinced of ; But as for the close to this part of the Section concerning the Calvinian Reformed Churches , that it may hopefully be conceived that God left England more unreformed as touching Government and Worship then the neighbour Churches were , &c. It is a strange speech , and savours of a strange high conceit of your owne way of Independencie , and of your great light and abilitie in this Assembly , ( where the Church of England is to be reformed ) and to speake plainly , the English and sence of all these lines is this , That it may be hopefully conceived that God in his secret , yet wise and gracious dispensation hath all this long time for above 80. years left England more unreformed , and of his infinite mercy on purpose reserved it for this present Assembly , that M. Goodwin , M. Nye , &c. might bring a new light in Church government and order , and so Scotland and the Neighbour-Churches might be new-moulded into their way : But how ever some of you are men of strong fancies , and all of high confidences of your owne opinions and wayes , yet I beleeve you will be deceived at this time , ( how ever you may comfort your selves and Churches with the hopes of prevailing at another time , saying that Presbyterie shall fall as Episcopacie hath done after it's time ) ( one of that way for want of arguments having used such words to me ) and that M. Goodwin , M. Nye , &c. will not be able to effect what they desire and hope for , but it may be rather hopefully conceived , that in stead of the reformed Churches comming to them , these five members of the Assembly at last , with others to , upon this glorious Reformation will be brought to joyn with other reformed Churches , according to the solemn Covenant and oath themselves have entred into . We found also ( which was as great an affliction to us as our former troubles and banishment ) our opinions and wayes ( wherein we might seeme to differ ) environed about with a cloud of mistakes and misapprehensions , and our persons with reproaches ; Besides other calumnies as of schisme , &c. ( which yet must either relate to a differi●…g from the former Ecclesiasticall government of this Church established , and then who is not involved in it as well as we , or to that constitution and government that is yet to come ; and untill that be agreed on , established and declared , and actually exist , there can be no guilt or imputation of schisme from it , ) That proud and insolent title of independencie was affixed unto us , as our claime ; the very sound of which conveyes to all mens apprehensions the challenge of an exemption of all Churches from all subjection and dependence , or rather a trumpet of defiance against what ever power , spirituall or civill , which we doe abhorre and detest , or else the odious name of Brownisme together with all their opinions as they have stated and maintained them , must needs be owned by us : Although upon the very first declaring our judgements in the chiefe and fundamentall point of all Church discipline , and likewise since it hath been acknowledged that we differ much from them . And we did then , and doe here publikely professe , we beleeve the truth to lye and consist in a midle way betwixt that which is falsely charged on us , Brownisme ; and that which is the contention of these times , the Authoritative Presbyteriall government in all the subordinations and proceedings of it . I desire you to resolve me , and the Reader , how the first sentence in this Section , Your opinions and wayes environed about with a cloud of mistakes and misapprehensions and your persons with reproaches can stand with those words in the 24 page : We found many of those mists that had gathered about us , or were rather cast upon our persons in our absence , begun by our presence againe , and the blessing of God upon us , in a great measure to scatter and vanish without speaking a word for our selves and cause . And now if upon your presence only and that without speaking a word they vanished and were scattered , how did they then vanish upon speaking for your selves and way , and then how could this cloud of mistakes , &c. so easily blowne away by your breath , nay without your breath be so great an affliction to you , ( certainely you are men very tender of any mistake , misapprehension or reproach upon you , ) but I thinke it may be salved by your comparison as great to us as our former troubles and banishment ; both much alike great , that is , neither of them : But what meane you by that parenthesis ( wherein we might seeme to differ ) did but your opinions seeme to differ from ours , and doe they not really ? why then have you , and doe you make all this adoe in our Church ? as for your opinions and wayes environed with mistakes and misapprehensions , I know nothing for my part hath been fasten'd upon your wayes , but what hath been found in letters , manuscripts , your known practises , and in printed books of New-England , and in the discourses of your own members and familiars : But if some men who have not studied the points , nor given themselves to understand your way , did mistake and misapprehend you , that was your own fault , that walking so in the darke , and having been so often desired to give a Narrative of what you hold in difference , never yet would ; As for the calumnies east upon you of Schismes , Independencie and Brownisme , with the reasons inserted to vindicate your selves from them . I shall first give a generall answer to them together , and then to each of them apart . 1. In generall , how ever you doe in words wash your hands of these imputations , and wipe your mouthes , confidently denying them , yet all the water in the Thames will not wash you from all just imputation of these : It is no new thing for men who goe in bye wayes and maintaine errors whether more fundamentall , or superstructory , to abominate the names and titles given to those opinions , whether from the Authors who first broacht them , or from the matter of them , and to deny the opinions and points charged upon them , by finding out some distinctions , or doubtfull words and expressions to cloud them with , in which sense they wrap up themselves , and deceive many , and so give other names : I might fill up a book in giving Instances out of antient and moderne writers of this Artifice : Those who are commonly called Saracens , their name is Haggarens , ( as comming of Hagak ) but they would not be so called , but name themselves Saracens , sons of the free-woman : The Schwenefeldians , cal'd by Luther , Philip Melancton and other famous Divines , Stenckfeldians , from the ill savour of their opinions , yet Schuvenckfeldius entituled them with that glorious name , the confessors of the glory of Christ. The Antinomians will not endure to be called by that name , but stile themselves the Hearers of the Gospell , and of Free-grace ; the old Separatists could not endure to be called Brownists , or Barrowists , ( as appeares by the title of Mr Robinsons Apologie , ) so , you will not endure the titles of Schisme , Separation , Independencie , but you call it the Congregationall government , and the Church way , and an entire , full , compleate power , but by no meanes Independent government , that will not be indured ; As no sin will be called willingly by its own name , but takes other names ; drunkennesse will be cal'd good fellowship , covetousnesse good husbandry and providence ; so few errors will be called after the name of the first father , or the matter simply they hold ; and I could give you many reasons of this , amongst others take these : 1. Many are possessed by books and arguments against such and such errours under such names and titles ; now that erroneous men may avoid all the dint of the arguments and the impressions such names and termes have left upon many , they disclaime the ould and invent new words and phrases against which the people have not been possest , the better to take them . 2. Erroneous spirits would have nothing fixt or certaine to be fastned on them , upon which able men might bring arguments and reasons against them : But the reader shall see all this will not help you , but that the just charge of these must lye upon you . 2. To answer particularly , You are justly charged of Schisme and Separation , and if you consult with the Scriptures and Authors both antient and moderne : Austin , Calvin , Zanchius , Morneus , Peter Martyr , Iunius , Perkins , Parker , and see what they write of schisme and separation , you will be found guilty of it , and as for the argument brought by you by which you would cleare your selves from schisme , that it must either relate to your differing from the former Ecclesiasticall government of Bishops , or to that constitution and government that is yet to come , &c. I answer , though it relate to neither of them , yet it may arise from other causes , your disjunctive proposition doth not containe a full enumeration of all the causes , or reasons of schisme , for the non-conformists did of old differ from that former Ecclesiasticall government , and yet were never justly accused of separation and schisme , but writ most vehemently against it , neither is schisme to be judged of upon some difference in judgement which may be from that constitution and government , that is yet to come , for though some men should differ from it , as not holding it the best government , yet so long as they separate not from the publike worship and ordinances , neither doe draw people into separated Assemblies , they cannot be charged with separation ; The ground therefore of schisme imputed to you , comes as from your forsaking our publike Assemblies , and separating from Gods ordinances and his servants , because of mixt communion , and setting up of Churches against our Church , and going on still in that way , notwithstanding all the Reformation begun , and that which is likely to be perfected ; so also from not joyning your selves with the other reformed Churches . But if you say , that you cannot be counted guilty of schisme and separation , because you doe not withdraw from us with condemnation of us , as no true Churches , nor true Ministers , ( as the Brownists doe . ) I answer , you doe the same thing they doe , though upon different grounds ; Now suppose a woman should withdraw from her husband , and joyne to another ordinarily , yet not with condemnation of him as no husband , but would now and then keep communion with him ; suppose a servant forsake his Master , and joyne to another , yet comes away without rayling against him , doth this justifie him ? But why make you such a businesse of it ( as you doe ) to forsake the communion of all our Churches , and of all the reformed Churches , and of joyning to Churches only of such a constitution , if you condemned them not ? what though you doe not leave them as Antichristian , Babilonish , as false and untrue , yet if you leave such Churches , because impure , defective , under bondage , not of so good a constitution ? in this you condemne them , and so are guilty of schisme : I aske of you , if the members of some of your Churches should upon grounds , not because you are false Churches , and false Ministers , but because you are not to pure as some others , nor as they could set up a Church ? ( as for instance , because wicked men are admitted to prayer amongst you , or because the ordinance of Hymnes is not yet setled in all your Churches , &c. ) forsake and leave your Assemblies , and yet should openly professe they doe not condemne your Churches as no Churches , but only joyne to Churches of a purer constitution , or set up a new Church ( as Mr Simpson did ) whether is this a schisme and separation ? doe you not hold this unlawfull , ( especially this being without your consents , nay against them ( as not being satisfied in the reasons and causes of such a departure . ) Now if it be schisme and separation in some of your members , pray free your selves , and in your Reply wash your Churches from this offence , in withdrawing from ours , and answer that axiome , that magis & minus non variant speciem , and what ever you can say for your departing from us to enjoy further degrees of purity , or because our Churches are defective in some ordinances , &c. that your members may for themselves , ( for according to your own confession in Apologie , page 30. you differ little from us and the reformed Church , yea farre lesse then the Anabaptists or some sort of Brownists doe from you : Now then I put this Dilemma to you , whether is it schisme in your members or not ? if it be schisme in them , and they may not leave your Churches , then it is schisme in you , and you may not forsake ours ; but if it be no schisme in them , but they may doe so , members may still goe from one pure Church to a purer ( according to their new light , ) then satisfie me where you will stay , and make a stand ? and what is schisme and separation ? and whether a great gap and wide dore be not left open for schisme upon schisme , and separation upon separation , from your Churches to the Brownists , and from the Brownists to the Anabaptists , and so in infinitum ? And let me tell you , though you who are Schollers have found out these distinctions about our Churches and Ministers , whereby you think you salve all , and so make account you are not guilty of schisme , ( as the learned Papists having distinctions about Images , Worship , &c. say , they worship not the Images , but the persons in the Images , &c. ) ( though the people who doe not so well understand nor cannot always remember such distinctions ) worship the very Images , and that with the same worship as they doe God , ) so the people who by your counsell and example , had forsaken our Churches , they leave our Churches and Ministers as not true , they condemne our Churches and Ministers , and wonder at those passages in your Apologie , page 6. and say they took you otherwise , and so they become guilty of schisme and separation without such distinctions , ( though you with distinctions . ) For that title of Independencie affixed unto you as your claime , it is well you call it a proud and insolent title , had I stiled it so in my Reasons against Independent governement , it would have been counted by your side a reviling of the way of God , and a casting great reproach upon Christs government ; but I shall give you and the reader a good account for that title affixed unto the Church-way and communion that you are of , ( and if it be offensive you must blame your selves , and your own party , and not me : ) This Independencie and Independent government , was a name of your own giving , and sure , I , and others might lawfully call the child by the name the father and friends gave it ; To speak nothing of the name of Independent government given to particular Congregations in many books of the totall Separatists maintaining it formally in those words , it will be found in many printed books and manuscripts written by many men of your way and communion , ( namely of the middle way as you call it ) who owne and call the government of particular Congregations Independant , and reason for it under that name . Amongst others you shall find it in these books , Protestation Protested , Mr Davenports Profession of his Faith , Sions Prerogative royall , * A Discourse opening the nature of Episcopacie , The Answer from New-England to Mr Herles book against Independencie , in a Christ upon his Throne ; and in manuscripts not a few , particularly in a manuscript intituled , a Treatise about a Church , ( going under one of your names ) speakes often of Independent power and Independent government . Besides Independent government hath been preached for at Margrets Church in Westminster , and the City of London in those words , so that I wonder how you dare make such a flourish ; for my part I should never have invented the name , neither would it have ever entred into my mind , but that it was common in the books , manuscripts and mouthes of men of your way : And this hath been taken so for granted , that not I alone ( who might more easily have mistaken ) writ against the government of your Congregations under that name , but the learned and reverend Divines of Scotland writ against it under that name , ( using those tearms and phrases often ) and the learned Divines of Holland , ( particularly Voctius ) a and a learned and ingenious Divine of our own too , writ against your government under the title of Independencie , ( whose book containes many passages particularly referring to you the Apologists : ) And so ● Mr Channell who candidly testifies for you , ( even when he would free you from being called Brownists ) yet saith you be commonly cal'd the Independent Ministers , and doth by way of distinction from the reformed Churches , call your Congregations Independent . But yet further to fasten on you ( as you are pleased to stile it , that proud and insolent title of Independencie ) however that you disclaime the title here and in other pages 14 , 21 , yet you acknowledge the thing abundantly in the book , namely a full and entire power , compleat within your selves , untill you be challenged to erre grossely , and then when you are challenged to erre grossely , and upon examination and deposition it is fully proved , yet you will not subject to any Authoritative , Ecclesiasticall power out of the particular Congregation , this is the only thing in your Apology largely , and with any seeming strength insisted upon , and for the exemption from that , you have found out the device of submission and non-communion , and tell us your solemne practise upon it , with the successe of it : Now what else hath been fastned on you as your claime by them who have writ against your way , but this , did any of the Divines commended by you ? or did I in my reasons against your governement , write in any other sense but in the point of Ecclesiasticall government and power ? did we lay to your charge in our writing against Independencie , that you challenged an exemption of all Churches from all subjection and dependance , or rather , that you should blow a trumpet of desiance against what ever power , spirituall or civill ? did I , or any others charge you with refusing all subjection to the civill Magistrate ? And for that other dependance of consultation and non-communion upon other Churches , the power you give in that kind to Synods , &c. I acknowledged it in my eight reason , and argued from thence to the power of excommunication ; why then doe you deale thus deceitfully and doubly , pretending to abhorre and detest Independencie as it was objected and pleaded against you , when as besides the very words and phrases found in so many printed books and notes , you hold all that in the question , which is the difference betwixt you and the Presbyterians , as also in some of your books , Independent and entire power are termini convertibiles , ( as in the title of Sions Prerogative Royall ) ( which entire , full , compleate power , in terminis , and in so many sillables you owne more then once in this Apologie , ) so that all your great words of abhorring and detesting the exemption of your Churches from all power spirituall , or civill , will not save you from Independencie justly affixed unto you : As for civill power , it is not the question in controversie , neither was it affixt unto you , and for spirituall power properly cal'd you deny it all along , in many pages speaking against authoritative power often , page 15 , 18 , 19. And to put you this Dilemma , either you give authoritative power to other Churches , or you doe not , if you doe give it , why doe you speake so against it in your Apologie , but if you doe not give it , why would you make your Reader beleeve you doe give spirituall power , and are not against it , is not this doubling and shuffling , and troubling the waters that the Reader cannot tell where to find you , nor what you hold , ( too great an evidence of a weake and bad cause , becomming not such men as you would be taken for ) truth is open and naked , and doth not seeke out holes and subterfugies . But brethren doe not deceive your selves , nor your Reader any longer , if you be not against spirituall power properly so called of any Classes or Synods in reference to particular Congregations , what meane you by all you say from page 12 , to the end of the 19 ? and of all that controversie and Tragedies made by you against the reformed Churches , for giving a power to Classes and Synods ; and let me intreate you , ( that the controversie may be brought to some end between you and us ) in your Reply set down particularly what you will allow to Classes Synods , generall Assemblies and Councels , in matter of government ? and whether that you will allow and give Authority and power yea or no , and what you will not give nor allow them , and then state the question so , and I doe promise you in my Rejoynder to apply my selfe to give you satisfaction ( as if you except Excommunication , Ordination , or what else ) to show you the grounds for them , and if we love truth and peace , either you shall win me , or I you . 3. For the odious name of Brownisme , together with all their opinions , as they have stated and maintained them , must needs be owned by us . I answer , Brownisme ( as you in these words expresse it ) hath not been fastned on you by any that I know , but on the contrary , you have been commonly contra-distinguish'd from them , being called Independents , Semi-separatists ; and in my reasons against Independent government , I doe in many passages difference you from them ; and for all their opinions , as they have stated and maintained them , namely drawing such consequences , and conclusions , and going so farre as they , I have often vindicated you , but yet , for all that you cannot justly free your selves from the odious name of Brownisme in most of the fundamentall principles and practises of your Churches , no not with all your Artifices and specious pretences : As the Brownists growing up , and out of the Anabaptists , did refine and qualifie Anabaptisine in many things , in government , prophecying , &c. So have you refined and qualified Brownisme from the grossenesse and rigidnesse of it , as it was held by the first Fathers and Authours of it ; ( as I could show in many particulars ) you doe not goe so farre as they , neither are you against some practises of other Churches upon those high termes ; but yet for substance , from the first stone to the last , in departing from our Assemblies and constituting new , you agree with them ( as by a * paralell betweene the way of your Communion and the Separatists lately printed doth appeare : ) And in a word it is evident thus : You agree with the way of New-England ( as is confest by some of yourselves ) and we may judge so by your high praise of them . Now the Churches of New-England agree with them of M. Robinsons Church , who are moderate and qualified Brownists : Now that the Church-way of New-England is the same with them of M. Robinsons Church is proved thus : The Church at New-Plymouth was the first companie that planted in those parts , who comming from Leiden where they were members of M. Robinsons Church a moderate Brownist in his latter time , practised the Church-opinions and wayes they formerly , had in Holland , and when they of New-England went over first ( through their conversing with them and nearenesse of scituation ) they tooke up and learned their way , ( as appeares by these particulars . ) First , M. W. an eminent man of the Church of New-Plymouth , told W. R. that the rest of the Churches of New-England at first came to them of Plymouth to crave their direction in Church-courses and made them their patterne . Secondly , M. Cotton in a letter to M. Skelton one of the first Ministers that went over thither , writes thus to him , in way of answer to this Position , that M. Skelton held : That our Congregations in England are none of them particular Reformed Churches , but M. Lathrops and such as his . This errour requires rather a Booke then a letter to answer it , you went hence of another judgement , and I am afraid your change hath sprung from New-Plymouth men , whom though I much esteeme as godly , loving Christians , yet their grounds which for this Tenet they received from M. Robinson , doe not satisfie me . Thirdly , There is great commendations given to the Church of Plymouth by M. Cotton after comming to New-England , in his letter to M. Williams , pag. 13. Fourthly , All the Ministers and Elders of New-England doe affirme , that all the Churches in New-England , viz. in the Bay , in the jurisdiction of Plymouth and at Connet●…acute , are one and the same way in Church constitution , government and discipline without any materiall difference . Now what can be said more plaine ? Adde to all these , that I had it from the mouth of a godly Minister of the City , conferring with one of your precious Ministers about these points , before he went into Holland , and telling him , This is Brownisme and Browne held thus ; what are you a Brownist ? Your companion and fellow-labourer answered him thus : The way was of God , but the man was nought , namely Browne . As for those words whereby you would evade the naine of Brownisme , That upon the very first declaring your judgements in the chiefe and fundamentall point of all Church discipline ; and likewise since , it hath been acknowledged , you differ much from them : 'T is not your saying so will cleare you , unlesse you had named what that chiefe and fundamentall point of all Church-discipline is , and how , and in what words you declared your judgements ; and to whom : for you might so expresse your selves ( as you doe in this Apologie too often ) whereby you might deceive the most of them to whom you declared your judgements : yea many able Ministers and Scholars ( who are not versed in your distinctions and reservations ) and yet for all the declaring of your judgements , differ very little from the Brownists , except in different phrases , and in not deducing such consequences . Let me intreate you therefore to lie no longer hid under such generals , but in your Reply , declare particularly what you hold the chiefe point of all Church-discipline , and wherein in that you differ from them : But may I guesse at the chiefe and fundamentall point of all Church-government and discipline , wherein you declared your judgements , by which you would distinguish your selves from the Brownists : Is it not , that you give the power and authoritie to the officers , and not to the people onely ? I have heard that of late you have declared your selves thus , and the late Epistle before M. Cottons booke written by two of you implies so much ? But be it so ( though I can out of a letter of M. Bridges , and from notes and manuscripts show , that seven yeares agoe the expressions of some of you were otherwise ) yet this will not free yo●… , for M. Iohnson fell to this , and yet was guiltie of Brownisme for all that . But in this also your principles and your practises are incoherent , and however in fine words , and flattering similitudes , you dilate upon it in your Epistle to M. Cottons late booke , yet it comes much to one , the substance of which Epistle I will answer in my Rejoynder to your Reply , or in some thing by it selfe , and will wipe off the paint and guilt , and then the naked counter and rotten post will appeare . As for your publick profession , that you beleeve the truth to lie and consist in a middle way betwixt Brownisme , and that which is the contention of these times , the Authoritative Presbyteriall Government in all the subordinations and proceedings of it . I answer , then Actum est de Presbyterio , & de Synodo . You have determined the cause alreadie , the Assembly may rise when they please , and need sit no longer , for the truth lies and consists in Independencie , but I suppose , though heretofore , and when you wrote this Apologie , you did so publickly prefesso , and beleeve the truth to lie in your way ( the middle way as you terme it ) yet by what hath past since , your height and courage is somewhat abated , and you are not now so peremptory , and I find now , you write in another stile ( which becomes you much better ) We humbly suppose , we humbly conceive , again in all humilitie : But if you be high still , I must tell you your confidence hath deceived you , and your middle way ( as you fancie it ) ( though I must still charge upon you refined Brownisme ) will prove like other pretended truthes lying in middle wayes , just as the Catholicke and Arminian moderatours , Cassander , the booke called * Interim , and that booke of late times cal'd media via , betweene the Papists and Protestants , and betweene the Calvinists and Arminians : And as for the way of your expression of Presbyteriall government , I cannot but except at it , observing that all along obliquely , and as farre as you may , you still asperse that . You can here expresse Brownisme simply , without any additions to it , but you cannot passe by Presbyteriall government without a lash at it , which is the contention of these times , as if you would insinuate the blame of all the contentions and stirre of these times to be Presbyteriall Government , whereas the truth is , the contention of these times is Episcopall , and your Independent Government , which have caused , and doe continue all the contention and stirres in Church and Common-wealth , they mutually strengthning each other against Presbyteriall government ; and ●…o 't is still to be observed , that all along in this Apologie , where you speake of Presbyteriall Government ; you state the questions about that , in the highest and utmost latitude , but of your owne Church and way in the lowest , yea lower then you hold ( as for instance in 11 , 12. pag. about the qualification of Church-members ) to deceive the Reader with your pretended moderation , and the more to possesse the Reader against the jus divinum of the Presbyteriall way , as for example in this place , Authoritative Presbyteriall government in all the subordinations and proceedings of it : Now the substance and summe of Presbyteriall governement may be according to Apostolicall Primitive patternes , and yet all the subordinations and proceedings of it , as it is practised in the Church of Scotland , fitted to that Nation and Kingdome , may have no Scripture examples : Presbyteriall government in some Reformed Churches , as at Geneva , hath not all the subordinations and proceedings as Scotland , being no Kingdome nor Nation ; and Presbyteriall government in England , might have one subordination more then Scotland , and some different proceedings in the manner and forme of carrying matters according to particular circumstances and occasions of time and place . The Ministers of the Church of Scotland , who hold their Church Government to be laid downe in the word of God for the substance and essentials of it , doe not ( as I suppose ) hold that all the subordinations and proceedings , as practised in their kingdome , have a particular rule , either of precept or example : I doubt not but they well understand , no whole Nation was converted to the faith in the time that the Acts of the Apostles and Epistles were written ; nor the supreame Magistrate in any Kingdome or Nation ; and therefore in no one Church or Nation where Christians were converted , and Churches planted , there could not be that formall combination into Classes , setled Synods or generall Assemblies ; neither could the supreame Magistrate , or a Commissioner for him be a prime member in their chiefe Assemblies ; and so I might instance in other particulars ; but the Church of Scotland find Presbyteriall Government in subordinations and appeales ; that is Government exercised in Churches and Assemblies which consisted of more members then could meet in one place , and they find Assemblies , where upon cases of difference there were more members and officers then of one Church ( as the Acts of the Apostles showes fully ) and this serves for Scripture grounds to them : Now then for the manner of ordering of this , according to different Kingdomes , Nations or Cities , in fewer or more subordinations ; and in the way and manner of proceedings by severall Churches , according to locall , temporall and personall circumstances , they know well they must goe according to generall rules of the word , to the common lawes of nature and prudence , and so they leave other Churches to doe the like . And had we been led in our former wayes , and our removall out of this Kingdome by any such spirit of faction and division , or of pride and singularity ( which are the usuall grounds of all schisme ) we had since our returnes againe , during this intermisticall season , tentations , yea provocations enough to have drawne forth such a spirit ; having manifold advantages to make and increase a partie , which we have not in the least attempted . We found the spirits of the people of this Kingdome that professe or pretend to the power of godlinesse ( they finding themselves to be so much at libertie , and new come out of bondage ) readie to take any impressions , and to be cast into any mould that hath but the appearance of a stricter way . And we found that many of those mists that had gathered about us , or were rather cast upon our persons in our absence , began by our presence againe , and the blessing of God upon us , in a great measure to scatter and vanish without speaking a word for our selves or cause . Whether all of you , or only some of you , were led in your former wayes , and in your removall out of this Kingdome , by any such spirit of faction , &c. I will not enter into your bosomes , nor judge of secret things , I leave you to search your selves , and to give account of your spirits to the Father of spirits ; and whether you were led in your former wayes , and in your removall out of the Kingdome by any such spirit , or no , 't is too evident by what I have fore-mentioned , that a spirit of faction and division , or of pride and singularity , wrought too much amongst some of you abroad : But though no such spirit led you , there are to me and many others , sufficient visible grounds of your removall out of this Kingdome after you once were off your setled places , as your feare of personall violence , your selfe-love and worldly wisdome to provide for your selves and yours ( what ever became of the publicke ) your horrible dispaire of comming in againe here , or things ever turning in this Land ( as you twice expresse it ) your great and excessive admiration of the persons of some who were in the Church-way ( accounting there were no such men in the world as they ) your discontent and anger at the course and harsh usage in casting some of you out of your places ( which often times are grounds of heresies and schismes ) as I could shew out of Ecclesiasticall histories in Tertullian , &c. And besides these grounds , if I may judge of your being led in your former wayes , and of your removall out of the Kingdome ( as your selves make the argument ) by your spirit being drawne forth since your returne in making and encreasing a partie , if that will evince your being led formerly by a spirit of faction and division or of pride and singularitie , I know not how you will free your selves , for since your returnes againe during this intermysticall season , you have not been idle , nor lost time , but have laid hold on the temptations , provocations and the manifold advantages to make and increase a partie , nay you have not only laid hold on what you found readie to your hands , namely , the intermysticall season ( through so many great businesses comming in upon the Parliament one upon another ) & the spirits of the people of the kingdom that professe or pretend to the power of godlinesse , finding themselves to be so much at libertie and new come out of bondage readie to take any impressions , &c. but you have made and encreased new for the making of a partie . And I much wonder how you dare speake thus , much lesse publiquely in print to publish , that you have not in the least attempted to make and encrease a partie ; the contrarie whereunto is written in such great letters ; that he who runnes may reade it , and I shall presently make evident in answering this passage , with others of the like nature in the 25. and 26. pages . For the spirits of the people of this Kingdome , that professe or pretend to the power of godlinesse , and especially of the Citie and the adjacent parts , you give a true character , together with the ground of it , finding themselves to be so much at liberty , and new come out of bonduge ; and it is amongst all the passages in your booke one of the best ; and if the people would well mind , and consider of it , that they are readie to take any impressions , and to be cast into any mould that hath but the appearance of a stricter way ; This might doe them as much good , as all the Sermons you have preacht among them since your returnes , and might prove an antidote both against the golden sweet poyson in this booke , and the principles of your Church-way : But thus we see ( by your owne confession ) how easily and readily errours are entertained by the good people of this Kingdome , when as truth may stand without doores and knocke long before opened unto , even as good Phisitians and good right phisicke hath a great deale a doe to find acceptance and admittance among the common-people , when Mountabancks and Empricks are sought unto . As to those words the finding that many of those mists that had gathered about you , or were rather cast upon your persons in your absence , began by your presence againe in a great measure to scatter and vanish , without speaking a word for your selves and cause . I answer , O happie rare men , powerfull and gracious with the people , whose very presence without speaking a word for themselves or cause , could doe thus much after a long absence , what will not your speaking and writing for your selves then doe ? 'T is well for you , the most eminent servants of God in all ages have not found mists that had gathered about them , or cast upon their persons to scatter and vanish away so easily , but after all Apologies and Defence for themselves and cause have found them to sticke close ; and we find it harder to wipe off the aspersions and mistakes cast on us from your side ( though for nothing else but for discharging our consciences , and labouring to keepe good people from errours : ) But Brethren if it were so with you ( as here you write . ) what need had you then to write this Apologie to cleare your selves from mistakes ( especially having been now so long present in the Kingdome , and resident in the chiefe Citie , having the libertie of the Pulpits , and being members of the Assemblie ) would not the sudden confused noise of exclamations restecting upon you interpretatively , without the writing of this Apologie have been suddenly blowne over and presently have died by the continued presence of your persons , and by your preaching , &c. as the many mists that had gathered about you in your absence , by your bare presence , without sp●…aking a word were scattered ? It is much , your former experience did not teach you to expect the latter , and to have reasoned from that to this , so as to have caused you to have forborne making such an Apologie at such a time ( as this ) upon such an occasion , as a sudden unexpected noise of confused exclamations . But how ever you hold out this in the beginning of your Apologie , as the ground of it , yet something else moved you to that work , and you have learned like the lap-wing to cry furthest off the nest . But through the grace of Christ , our spirits are and have been so remote from such dispositions and aimes , that on the contrary we call God and men to witnesse our constant forbearance either to publish our opinions by preaching ( although we had the Pulpits free ) or to print any thing of our owne or others for the vindication of our selves ( although the presses were more free then the Pulpits ) or to act for our selves or way ; although we have been from the first provoked unto all these all sorts of wayes , both by the common mis-understandings and mis-representations of our opinions and practises , together with encitements to this state not to allow us the peaceable practises of our consciences , which the Reformed Churches abroad allowed us , and these edged with calumnies and reproaches cast upon our persons in print ; and all these heightned with this further prejudice and provocation , that this our silence was interpreted , that we were either ashamed of our opinions , ex able to say little for them ; when as on the other side ( besides all other advantages ) Bookes have bin written by men of much worth , learning and authoritie , with moderation and strength , to pre-possesse the peoples minds against what are supposed our Tenets . But we knew and considered that it was the second blow that makes the quarrell , and that the beginning of strife would have been as the breaking in of waters , and the sad and conscientious apprehension of the danger of rending and dividing the godly Protestant party in this Kingdome that were desirous of Reformation , and of making severall interests among them in a time when there was an absolute necessitie of their nearest union and conjunction , and all little enough to effect that Reformation intended , and so long contended for ; against a common adversarie that had both present possession to pleade for it selfe , power to support it , and had enjoyed a long continued settlement which had rooted it in the hearts of men ; And this seconded by the instant and continuall advices and conjurements of many honourable , wise and godly personages of both Houses of Parliament , to forbeare what might any way be like to occasion or augment this unhappy difference ; They having also by their Declarations to his Majesty professed their endeavour and desire to unite the Protestant party in this Kingdom , that agree in fundamentall truths against Popery and other heresies , and to have that respect●… to tender consciences as might prevent oppressions and inconveniences , which had formerly been ; Together with that strict engagement willingly entred into by us for these common ends , with the rest of our brethren of the Ministery , ( which though made to continue but ad placitum , yet hath bin sacred to us . ) And above all , the due respect we have had to the peaceable and orderly Reformation of this Church and State ; the hopefull expectation we have been entertained with of an happy latitude and agreement by meanes of this Assembly , and the wisedome of this Parliament : The conscience and consideration of all these , and the weight of each , have hitherto had more power with us to this deep silence and forbearance , then all our own interest●… have any way prevailed with us to occasion the least disturbance amongst the poople . We have and are yet resolved to beare all this with a quiet and strong patience ; ( in the strength of which we now speake , or rather sigh forth this little ) referring the vindication of our persons to God , and a further experience of us by men ; and the declaration of our judgements , and what we conceive to be his truth therein , to the due and orderly agitation of this Assembly , wherof both Houses were pleased to make us members . In this Section are three maine things ; 1. Your way and carriage of your selves since your returne into England , as not in the least attempting to make and encrease a party , but on the contrary , constantly forbearing either by preaching , &c. to doe any thing for you selves and way . 2. The provocations you have had from the first , all sorts of wayes to have done otherwise , whereby you the more set out and commend your patience and forbearance . 3. The grounds and reasons laid downe of your deep silence and forbearance : now all , and every one of these I will examine , and give the Reader and your selves this account following : For the first of these three , and your expressions in it , above all other passages in your Narration , I cannot but admire and wonder what you meant by them , and where your consciences , memories and wisedomes were when you writ them ? many passages in other Sections of this Apologie are strange for their doubtfull double meaning , and for their untruth , but some passages in this Section were beyond my imagination of you , not only thus publikely to write manifest untruths , and to subscribe to them with your own hands , but to father them on the grace of Christ , and to invocate the Name of God to make him owne them , calling God to witnesse , yea , and men too , to witnesse such untruths , ( when as God and men know the contrary to what you here assert , ) I marvaile , none of you , ( one at least ) had not relented , and startled at these passages in the first part of this Section , But through the grace of Christ , our spirits are , and have been so remote from such dispositions and aymes , that on the contrary we call God and men to witnesse our constant forbearance either to publish our opinions by preaching , &c. Now the first part of this Section , instead of what you write here , may be thus truly written ( and I shall presently make it good : ) We since our returnes into the Kingdome , having had manifold advantages to make and increase a party , have made use of them , and in a great measure attempted it , for through the want of the grace of Christ , our spirits have had such dispositions and aimes , that God and men can witnesse , our dealing and trading for our opinions and way , both by preaching , and some of us by printing ; and many other wayes acting for our selves and way ; so that the conscience and consideration of all the reasons , as the sad apprehension of the danger of rending and dividing the godly Protestant party in this Kingdome , &c. ●…or the weight of each , have not had power with us to a deep silence and forbearance , but our own interests have much provailed with us to occasion much disturbance among the people . Brethren what is this you write in this Section ? how can you write it ? Have not some of you , nor any of you , no not in the least attempted to make a party ? What have your spirits been so remote from such dispositions and aimes , that on the contrary you call God and ●…on to witnesse your constant forbearance either to publish your opinions by preaching , o●… to print any thing of your own or others , for the vindication of your selves , or to all for your selves or way ? What have you kept a deep silence and forbearance ? What have not all your own interests prevailed with you , to occasion the least disturbance amongst the people ? As for God , who is called to witnesse by you , without great repentance for these words , he will be a swift witnesse against you ; Mal. 3. 5. And as for men , whom you call also to witnesse , I being one , and therefore being called out by your selves to witnesse , I must speake being called unto it ; and I entreate you blame not me for witnessing and speaking the truth , declaring what I know of your preaching , &c , but thanke your selves who have called me to it : And being thus called , I should sin against God , and the truth , If I should not speake the truth , and the whole truth , ( so farre as I know and have been from good hands informed ; ) and yet I will speake nothing but what I beleeve to be truth : I doe therefore contrary ( to what you call God and men to witnesse unto ) charge you with these following particulars . First , All of you have not constantly forborne to publish your opinions by preaching , but you have vented your principles and opinions , by preaching , sometimes more generally and covertly , ( yet so as your followers understand you , ) and sometimes particularly and plainly : In a more generall and covert way , you have done it often , under preaching for purity of Ordinances , the standing for the Kingly office of Christ , the being in a Church-way , the performing of all ordinances in the due and right order , &c. wherein you doe for your way just as the Malignant Ministers preach against the Parliament and for the Cavaliers , under generalities , by preaching against Rebellion , and fighting against the King , and rising up against him , and for peace , &c. ( which the Malignants understand well enough , and flock to them upon it ; ) And so more particularly , fully and plainly , you have preached for your way , for instance , Mr Simpson , ( one of the Apologists , ) hath frequently , and did constantly ( for one space ) in many Lectures at Black-friers , ( more especially on that Text , Psal. 119. 6. Then shall I not be ashamed , when I have respect unto all thy Commandements : ) preach for his opinions and way , and did answer many objectious against their Church-way , pleading strongly for it ; and for pretended liberty of conscience and toleration : So on Fishstreet-hill , on that Text of Rom. 12. 2. That ye may prove what is that good , that acceptable and perfect will of God : he preached largely for his Church-way , and propounded and resolved nine Questions about it : And at * Westminster also , in Sermons preached there , he had many passages for the Church-way , as for Toleration , as for the matter of their Church , visible Saints , &c. Mr Burroughs another of the Apologists , hath published his opinions by preaching , and hath preached for his way , at Mildreds-Breadstreet , on that Text , Gal. 5. 1. preaching against Nationall Churches under the new Testament , and for the way of their particular Churches . Mr Burroughs , before the Lord Major and Aldermen in his publike Sermon at Easter , preached for toleration of all Sects and opinions , ( so they were not against fundamentals in doctrine , and the fundamentals of civill government : ) and he hath frequently in his Lectures at Michael Cornhill , ( some of which are since printed ) preached for their way ; besides what he may have preached at Stepny and elsewhere , ( of which I have not yet sufficiently informed my selfe as to be able to prove it . ) Mr Bridge , another of these Apologists , in a Sermon at Westminster in the first yeare of the Parliaments sitting , before many Parliament men , had up that Mat. 18. Goe tell the Church ; but Christ does not send them from that Church to another Church , &c. So in his Sermon before the Honorable House of Commons , ( preached about a moneth before this Apologie came forth ) there are severall passages for the Church-way . And in his Sermon called Babylons downfall , preached before sundry of the House of Commons , there are passages for the Church-way , page 13 , 15. In London also at the Bridge-foote , he hath preached severall things tending that way ; particularly , about the people , being Gods porters to let the Ministers into the Church , and how no men come in truly called but they . In the Countrey too , he hath preached for his way ( as I have been enformed by a good hand , ) both at Norwich , and at Ipswich : But if it be asked what he hath done at Yarmouth , I shall in my Rejoynder give you a full account of him there , ( being not yet so well prepared for that . ) Mr Goodwin , another of the Apologists , hath preached and published his opinions ( on that Text , Ephes. 1. 22 , 23. ) at large , for no other visible Ministeriall Church , but a particular Congregation , with his reasons for it ; ( though that Text speakes of the Church , in statu mistico , and not of an instituted particular Church : ) and so at Westminster , in his first Sermon , preached before many of the House of Commons , he had passages of Christs Kingly office , and the government of the Church , clearely for this way , and against the Presbyterians . So in his Sermon preached before the House of Commons , cal'd Zer●…bbabels Encouragement , there are many things for the Church-way , pag. 18. and from page 29. to page 44. ( which though they be but generals ) yet in the Epistle before the sermon it is confessed they be for that way . As for Mr Nye , he having lived a great part of his time since his returne into England in Noblemens families , and in Yorkeshire , and having preached little in the Parishes here in London , I cannot proove that he hath published his opinions by preaching particularly for them : But whether Mr Nye hath not acted the State-parasite and played the polititian the more , and dealing in private , under hand , and hand to hand with some men of note for the Church-way , and against the government of the Church of Scotland , and particularly at Hull , ( as I have some ground for what I write , ) so I appeale to his conscience , and intreate him to rub up his memory whom he hath conferred with about these points : but though I cannot prove Mr Nye hath published his opinions by preaching , yet Mr Nye affirming this not only for himselfe , but for all the rest , speaking not only in his own name , but in the name of the other Apologists too , we call God and men to witnesse our constant forbearance either to publish our opinions by preaching , &c. whether according to that second question in page 14 , of this Antapologie , is not he guilty also , and may here be justly charged with writing of an untruth . But let me aske you , though you say you have not published your opinions by preaching , doe you not understand it by preaching in pulpits ? ( for I find it in the parenthesis referred to pulpits ) but whether all of you , or some of you have not published your opinions by preaching out of pulpits , at Tables , and in chambers in your Church meetings , and in houses where some of you have exercised before supper , when friends and company have been invited , ( which is an acting for your selves and way , ) I referre to your consciences to consider of : only I must tell you , that I have it from a sure hand , of no worse ranke of men , then of the Ministery , and of no flighter sort of witnesse then an care witnesse , that things about the Church-way , have been often so preached in houses ; and in particular , I aske Mr Bridge , whether it be not so ? but if it be answer'd by you , ( for the avoiding this imputation fastned on you ) of calling God and men to witnesse an untruth , that your words doe not import a totall forbearance of preaching your opinions , neither doe you meane , that you never preached them ; but a constant forbearance , that is , you did for the greater part forbeare in the constant course of your Ministery to preach of these points : I reply , your words cannot bare that sense , neither doth , nor can such a meaning agree with your words going before and following after , nor with the scope and intent of this Section : For the words which goe before , of our spirits remote from such dispositions and aimes , are in reference to these words in the former Section , not in the least attempting to make and encrease a party : and for the words following ( towards the end of this present Section ) namely , this deepe silence and forbearance , so as not to occasion the least disturbance amongst the people , and bearing all with a quiet and strong patience , they referre to this passage of calling God and men to witnesse our constant forbearance , either to publish our opinions by preaching , &c. Now how can it be a deepe silence and forbearance not to occasion the least disturbance amongst the people , and a quiet and strong patience to beare all , whenas you did preach often of those points , though you might oftner forbeare ? and I aske you , whether Sermons now and then preached of the opinions , was not an attempting to make and encrease a party , and that more then in the least ? as also , whether some Sermons ( though but now and then ) would not occasion the least disturbance among the people ? But besides the scope and intent of this whole Section , being to shew that you did not take advantage to make and increase a party , with the laying downe the Reasons and grounds of your forbearance , which are all against such a glosse and sense , your words of a constant forbearance to publish your opinions by preaching , cannot be understood of publishing your opinions now and then by preaching , though you did oftner preach upon other subjects , for preaching now and then would be in the least an attempting to make and encrease a party , and preaching now and then could not be a deepe silence and forbearance , and some Sermons would be the beginning of strife , and would be a meanes of rending and dividing the godly Protestant party in this Kingdome ; Besides , the instant and continuall advices of Parliament men to you , were not that you would not for the most part preach of your opinions , but not at all , namely , to forbeare what might any way be like to occasion or augment this unhappy difference and your ingagement to the Ministers of silence , was not partiall or for the most part not to preach of those points , but it was totall , not to preach of them at all : And further , Constant forbearance to publish your opinions by preaching , must have the same construction as it hath in those words , printing any thing of your owne or others , for the vindication of your selves , or acting for your selves and way : both which , ( especially that of printing ) must necessarily be understood of a totall forbearance ; for I suppose you doe not understand by those words , printing any thing , that you did not print so many books of your own , or others , as you could , and might have done , only a few books were now and then printed by you for your way , you would not have us put such an interpretation upon that part which concernes printing ; so neither can it be upon that of preaching ; and in a word , Constant , is not a Diminutive , ( as such a glosse would make it , ) but an Augmentative , ( as we use to say , ) a constant friend , and a constant preacher ; and yet according to this sense , ( which yet is against all Grammer , and against the Analysis and scope of this Section ) some of you cannot evade , as Mr Simpson , Mr Burroughs , Mr Bridge , who in severall Churches , and upon severall texts , have frequently , sometimes in generall and more darkely , and sometimes more plainely and particularly , published their opinions by preaching : And if any of these Apologists shall in their Reply either deny or put off any of the particulars I have charged them with in point of preaching , ( as being not a publishing their opinions , nor points of the Church-way , ) I will in my Rejoinder ( God sparing me life and health ) print at large the particulars preached by them , and then the Reader shall judge ( which now I omit least my booke should be too great . ) 2. All of you have not forborne to print any thing of your own , for your opinions and wayes : For Mr Bridge , Mr Simpson and Mr Burroughs , have printed Sermons and Expositions of their own , wherein are severall things about the Church-way ; as is to be seen in Mr Burroughs Exposition on the three first Chapters of Hosea , 1. Lecture on Hos. 2. 1 , 2. pag. 224 , 225. 7. Lect. on Hos. 1. 11. pag. 173. 5. Lect. on Hos. 1. 10. pag. 134 , 141. 3. Lect. on Hos. 2. pag. 288. 13. Lect. on Hos. 2. 15. and in many other places of those expositions , passages are sprinckled for the Church-way . And in Mr Simpsons Sermons , called Reformations Preservatiō , on Isa. 4. the latter part of the fifth verse , and on Prov. 8. 15 , 16. and in Mr Bridges Sermons , called Babylons Downfall , and that on Zech. chap. 1. ver . 18 , 19 , 20 , 21. But supposing you had wholly forborne printing any thing of your own , you might well have done it out of policie , and yet your way not have suffered by it ; so many books , and little Pamphlets having been printed , and reprinted since this Parliament for the Church-way , as amounts to the number ( I thinke ) of almost one hundred : And I aske of you , whether one or more of you , have not had a hand in perusing and examining some books of others , or in counselling and consenting to the printing of them , ( especially some books from out of New-England , and particularly of Mr Cottons . ) 3. Neither I , nor many other Ministers , are not satisfied of the truth of those words , That you have not acted for your selves and way : which words , as here brought in by you , must be understood , of acting , as distinct from preaching and printing , that is , as you have not published your opinions by preaching , so you have not by other wayes and meanes acted for your selves or way : as in making friends , or in mooving any Parliament men , or in consulting together what to doe about your way ; no , alas good men , you have kept your houses close , and followed your studies hard , and seldome gone to Westminster , but have left the businesse of Independencie and the Church-way ▪ to God wholly , leaving him to take care of his own way and cause . Brethren , how dare you write thus ? if you have not acted for your selves and way since your returnes into England , and improoved your time well too , most who know you , are much deceived in you , and strangely mistaken : And suffer me to deale plainely with you , I am perswaded , ( that setting aside the Jesuites acting for themselves and way ) you Five have acted for your selves and way , both by your selves , and by your instruments , both upon the stage , and behind the curtaine , ( considering circumstances , and laying all things together ) more then any five men have done in so short a time this 60 yeares : and if it be not so , whence have come all the swarmes and troopes of Independents in Ministery , Armies , City , Countrey , Gentry , and amongst the common people of all sorts , men , women , servants , children : have not you five had the greatest influence to cause this ? who have wrought so many Ministers , Gentlemen and people to your way ? can it be in Reason thought all this is come about without your acting for your selves and way ? is the peoples golden Calfe of Independencie and Democracie come out of it selfe , without Aarons making it ? And whether you five have not acted for your selves & way since this Parliament ? I desire you to answer these questions , and then according to the truth of those questions let your consciences judge of the truth of these words . 1. Whether came not you over into England , and left your Churches in Holland with their leave , or rather being sent as Messengers to negotiate for your way , and for a Toleration of some Churches to enjoy Independent government , that is , a full , entire , compleate power within your selves . 2. When you were come over , did you not in the first yeare of the Parliaments sitting , consult together , and debate about a Petition , and was there not one drawne to be presented to the House of Commons for a Toleration of some Congregations to enjoy a Congregationall government . 3. Have you not beene all along from your first comming over into England , to the writing of this present Apologie , intent and watchfull upon every thing in agitation , or about to passe in matters of Religion , that might make though but remotely for Presbyteriall government , and might ( though but by a remote consequence and at a distance ) touch upon or prejudice your Church way : As for instance , about the time of passing a Bill in the House of Commons against Episcopacy , and of consultation and debate what should be in the interim , till another Government could be setled , were not you zealous and active against that advice and counsell of a certaine number of grave Ministers in each County to be substituted for the time , ( out of your feare of having but a shadow of Presbyterian governement , though but pro tempore ) and how much you worked in that , with some of place , and what the issue of that was , you may remember : So upon thoughts and consultations ( since this warre , of entring into a Covenant ) and some Ministers being advised with , whether did not some of you stand for a clause to be inserted in the Covenant for liberty to tender consciences , and for want of such a clause , ( that being opposed by some , ) how long it was layed aside , &c. I desire you to remember . Againe , about the beginning of the Assembly , in the review and examination of of some of the Articles of Religion , and in the propounding but some orders to have been agreed on about the way of managing the Disputes and Debates in the Assembly , how tender have you been of any thing tending but to Presbytery , and that might ( though but indirectly ) reflect upon any of your Principles . 4. Have not some of you , ( though may be not all ) acted for your selves and way by constant Church meetings on the Lords day , in private houses preaching the word and administring the Sacraments even in the times of the publike Assemblies , where besides your own Church members , have resorted to your meetings many other persons , some members of Churches in New-England , and others belonging to the Church of England , and whereas Mr Simpson was a Minister of a Church at Rotterdam ( which Church is still there ) hath not Mr Simpson since his returne well acted for himselfe and his way , in getting such a rich and numerous Church , consisting of so many Gentlemen and Gentlewomen , rich Citizens , rich Virgins , &c. and hath not Mr Goodwin acted for himself and way , and at least in the least attempted to encrease a party , when besides those of his Church at Arnheim , that came over from thence , there are others here in London have gone to his Church meetings , and there are some , if not actually members ( the ceremony may be being forborne that it may be said he hath added none to his Church ) yet are Competentes Candidati Probationers , members in fieri , with their faces to Zion , and reputed members actually by them of nearest Relations and Co-habitations , ( as I am credibly enformed ) but must name none to prevent differences in neere Relations . 5. Have not some of you , if not all of you acted for your selves and way , in actually speaking , and moving some Parliament men to stand for you and for a Toleration of your Church way , and have you not been answered , shew us your grounds , let us know what you hold , and what you would have , and then you shall see that shall be done which is sitting ; and out of zeale of acting for your selves and way , have not some of you suggested in private to Parliament men , the prejudice of their Parliamentary power , if they should admit of the Government of the Church of Scotland ; pleading also for a necessity of a Toleration , and in particular I aske Mr Nye if he remember no such discourses , and that at Hull too . 6. Whether have not some of you , if not all , out of acting for your selves and way , hindred all that ●…lay in you , the sending for our brethren of Scotland to come to our help ? and whether have not some of you much pleaded against sending for them in ? and objected ( as the Malignants doe ) of the danger of their comming in , & c ? and whether in as much as lay in you , did not you so act for your owne opinions and Church way that you would have hazarded the Kingdome , Religion , and all , rather then the losse of your Independencie , which you knew the Scots were so averse unto ? 7. Whether have not some of you in Conferences with many good people , and by discourses in private , ac●…ed for your selves and way , by stumbling them in the point of a particular Church , and in the point of coming to the Sacrament of the Lords Supper , and by pleading for a Toleration of all opinions ( that may stand with saving Grace ) and doth none of you remember what was answered you ? that Polig●…mie might stand with saving Grace ; and must that be tolerated ? 8. Whether have not some of you tampered with some Parliament men about delaying the meeting of the Assembly , and suggesting to them doubts and feares about it ? and whether in the Assembly have you not by all possible wayes both in opposing some orders of speaking but so many times to one point ( the sooner to bring things to an end ) and by other wayes all that you could delaied the proceedings of the Assembly , and all this out of acting for your selves and way , that so your party might increase , and your opinions spread before the Government might be setled . 9. Have not some of you out of acting for your selves and way endeavoured the bringing into the Assembly ( since the sitting of it ) some Independents to be members of it , and upon their being stopped , have not some of you earnestly dealt with some members of the House of Commons that they might passe their House ? and what could this be but out of acting for your selves and way ? 10. Whether have not you out of acting for your selves and way , had many meetings and consultations both of writing letters into New-England for their help and furtherance , and about what you should doe , and how to order matters since the Scots must be sent for , and since the Assembly could not be hindred , how things might be managed and carried for the best advantage of your cause and way ? and whether was not this Apologeticall Narration one of the Products of your consultations ? Now unto these ten I might adde other Quaeres , but shall reserve them to my Rejoynder , these being sufficient to satisfie you and the Reader : So that laying all these things together , what did you meane or thinke with your selves when you writ●… these passages ? could you imagine you danced in a net all this time , and that men tooke no notice of you , or that all had been forgotten that you had done and preacht ? or did you imagine your power was so great with the people ( having such a name ) that all would be taken for truth you writ , or that your greatnesse was such that no man durst question what you had done , or appeare against your Apologie , ( or if they did they should but blast themselves among the people , and the people would believe nothing against you , ) what strange spirit possessed you to write thus ? For my part , I feare not my name ( I have learned to trust God with it , ) and I dare ( by the Grace and helpe of Gods Spirit ) deale with you , and all of you in these Controversies : But supposing all you affirme of your selves had been true , eujus contrarium verum est ( as is too evident by what I have proved ) that you had neither preached , printed , nor acted personally for your selves , and way , yet all this forbearance might have been not from the grounds and reasons brought by you in this Section , but from other principles of wisdome and policie , as the more to ingratiate your selves with the Houses of Parliament , and to insinuate into their favour , and that you might the better make such an Apologie as this , and make use of it to your advantage at such a time as this , and I judge such considerations have restrained some of you , and prevailed with you , not to act so much as your fellowes , and not so openly ( as otherwise you would ) especially knowing whilest you were in the Tyring-house unseene , the Scene was full , and the Tragedie went on , there being no want of Actors on the open Stage to carry on your Church way : As for instance Mr W. Mr P. Mr K. Mr B. Dr H. Mr L. Mr G. Mr C. Mr B. Mr P. Mr G. Mr W. Mr W. S. Mr C. Mr E. Mr C. Mr A. Mr L. cum multis aliis , of whose preachings , and acting for themselves and way in gathering of Churches , &c. and of books made by some of them , and printed by others of them ; it would fill a book to enumerate particulars , and to declare what hath been done in Citie , Countrey , Armies , and in all places to make and increase parties , and to occasion so great disturbance amongst all sorts , as that it will be found a hard worke to settle the Government of the Church , and to reduce the people . And I confesse you having such choice of Instruments and under-wor●…men to work by , and to build your Babel , I marvell you contented not your selves with onely casting the Modell , and giving the pattern and aime to others , but that you should appeare upon the workes your selves ( as often-times you did . ) To your second main part in this Section , the Provocations you have had all sorts of wayes to have preached , printed , and acted for your selves both by the Common misunderstandings and misrepresentations of your opinions and practises , &c. I must tell you , I judge , and that upon good grounds , never men laying all things together , consideratis considerandis , had fewer provocations , for considering you were but a few in comparison , and going in a new different way from all the Reformed Churches , and the destructivenesse of your principles to Reformation , with the danger of them in drawing away and stealing our sheep from us , and the contempt of our Ministerie ( occasioned by your principles ) among all the people generally of your way , as also your leaving the land in the greatest need ; notwithstanding all these and many more that all the godly Ministers of City , and Countrey should carry themselves towards you with that love , respect , fairnesse , brotherly kindnesse , as they did , might have provoked you indeed , but in another way then you expresse it : And for the truth of this I appeale to your owne breasts , and to the knowledge of my brethren , and to these following demonstrations . 1. There was a great deale of loving respects , and faire carriage towards you , both in admitting you into their Pulpits , and in forbearing all things offensive to you , and your party before the Sermons , to gratifie you . 2. There was a great deale of faire respects to you in admitting you into their Societie , and publique meetings about the matters of Reformation . 3. There was a generall silence by the Godly Ministers , ( I feare unto sinfull ) in forbearing preaching against your points , and that when some of you preached for your way and many Pamphlets were printed for it . 4. The Ministers suffered some of you , and no wayes interposed to hinder you from being the universall Lecturers of the Citie , who if they had appeared against you might have crossed it . 5. The Ministers courted you by all wayes of respect , and of high entertainment of you in loving speech , friendly countenance , familiar conversing with you , giving you the right hand of fellowship , and in a brotherly intreating you , not to appeare for your way , that so our differences might not hinder the worke of Reformation , withall promising you when they had obtained the Reformation desired , they should be ready to gratifie you all they could , and to consider you as godly Brethren . 6. Upon the Proposition and motion of silence about the points in difference , the Ministers were most ready and willing to enter into a strict engagement with you , and that though some of your way had been before hand with them in venting your principles amongst the people . 7. There hath been much tendernesse expressed towards you , and readinesse of yeelding to you all along ( the more to win you , to prevent an open breach , and to stop peoples mouthes ) and particularly in the Assembly of Divines , where that patience , long-suffering , forbearing hath been exercised towards you , in your often and long speaking upon points , in speaking the same things over and over againe , &c. as would hardly have been towards any others , and I may truly speake it , many of our Ministers have not carried themselves towards one another with that love and respect as they have done to you . 8. The Ministers have in honour preferred you before themselves , and have been contented ( in a good sense ) to let you increase and they to decrease , and could be so contented still for Gods glory and the good of the Church . But I will particularly answer to your Provocations here alleaged , and shew you , that they were no Provocations to have caused you , to make and increase a party by preaching , &c. For the 1. the common misunderstandings and mis-representations of your opinions and practises was not a sufficient provocation to preaching , &c. 1. because many of those mists were scattered by your presence againe without speaking a word for your selves or cause , and therefore needed not neither preaching , printing , nor acting for your selves and way . 2. You may justly thanke your selves for the misunderstandings of your opinions , and practises , carrying them so in the dark , and putting off from time to time a Narrative of your opinions and wayes ( thoug●… so earnestly desired by the Godly Ministers , and you sent unto so solemnly for it , as also promised by you often , ) so that it was no fault at all in the standers by to misunderstand or mistake some things in your opinions and practises ( especially being new , strange , and hidden too . ) 3. Although you speake thus , that your opinions and wayes were misunderstood , and misrepresented ( that being one of your usuall Artifices to delude with , and to keep off arguments brought against you ) yet I doe not know any opinion or practise of yours misunderstood and misrepresented , I know none that was written against , or father'd on you , but what was either to be found in some of your Manuscripts , &c. ( but of this I have spoken before . ) For the second Provocation , the Incitements to this State not to allow you the peaceable practises of your Consciences , which the Reformed Churches abroad allowed you , and these edged with Calumnies and reproaches cast upon your persons in print . I suppose in this you meane that booke written by me , entituled Reasons against Independent Government and against the Toleration of it , presented to the House of Commons ; for as for any other book of that nature I remember none , besides you commend the other bookes written against your way and Tenets , page 15. Now that booke gives Reasons and Grounds for what it writes against , and you should have done well ( either any one of you , or all of you ) to have answered it , and had you shewed those Reasons to have been weake and unjust , then there had been some colour for you to have made that a Provocation to have acted for your selves and way , but by your silence you seeme to give consent to what was written against you . But how ever ( though I writ both against your Government , and the Toleration of it in this kingdome , ) yet not against the peaceable practises of your Consciences , but the unpeaceable practise of them ( as you would order matters in England : ) For I spent some leaves in that book to allow you the peaceable practise of your consciences , and chaulked you out a way , even with the saving of your principles ( for which you have cause to thanke me . ) As for my incitement to the State , it was not to persecution against you , for * I laid downe a clear medium betweene persecution and a Toleration : As for that passage , which the Reformed Churches abroad allowed us ; I have already answered that at large in my former booke , and I will here adde another Answer to those I gave then ; the reformed Churches abroad might safelier allow you the liberty of your consciences there , then this State can ; for there being strangers , you and your Churches looked for nothing else , you looked not to enjoy the priviledges of offices , places in Church and Common-wealth , not to be in the ranke of States , Burgomasters , &c. but here in England you Independents will look for the like priviledges that others enjoy , as to be Majors of Townes , chosen Burgesses and Knights for Parliament , &c. whereby you will have a mighty influence and advantages to countenance and promote your way , and make parties every where ( which must needs be of dangerous consequence to this State. ) Now for those words , and these edged with calumnies and reproaches cast upon our persons in print . I answer , let the whole booke be perused , and let the Reader judge if the first part of the book consisting of the Reasons against Independent government be not wholly argumentative , ( containing nothing personall , but rationall , ) and for the second part , the Reasons against the Toleration , let it be examined whether that be not rationall also , and in many pages as full of yealding and sweetnesse as can well be with the keeping of peace and truth , and could be expected in such a difference of judgement ; And whether also I give not in severall passages of that book to Ministers of that way , due respects , and fitting termes , only in one page of the book , in answering a popular Reason of yours for a Toleration ( which I had from one of your own mouthes ) I gave a popular answer suitable to the Argument , ( but so as without either foule or rayling language . ) 2. I named you not , but spake as of many of your Ministers , why doe you then appropriate it to your selves ? and I can truly speake it , that for one of you five to whom application is made more especially of some thing there written , I did not so much as meane or intend him , but doe openly acquit him , and disclaime it . I deny that any words or phrases in that book , spoken of those persons I intended them to , are calumnies , there is not a word but is true , and many can and doe witnesse so much , ( who yet wish the passage had been left out , because ▪ then all pretence of exceptions and cavill against the book had been taken away , ) and for the reproaches you speake of , ( which are a matter of truth ) they are rather upon the opinions and principles , then the persons , comming to the persons from the opinions and principles received ; And for my own part , I never wished that passage had been left out , for I know no reason , but when people fall into a way , because of the pretence of the great holinesse and grace of the men of that way , when those be the Arguments that take and deceive the people , but it is the duty of him who would preserve from the errour of that way , to shew the contrary effects ( if he can , ) and what did I doe more ? For the third provocation , all these heightned with this further prejudice and provocation that our silence was interpreted that we were either ashamed of our opinions or able to say little for them . I conceive that in this you may aime at me ( as in the former ) and I ingenuously confesse that your silence in not answering bookes , and particularly mine was interpreted so by me , and I have spoken to some , and spake it ( even while it was given out by some of you it should be answered , ) that you would not answer it for two Reasons . 1. Because you were not yet willing to make known your opinions , what you held , and what not , ( the answer to which booke would necessarily have drawn out what you were not then willing to speake , nor yet doe in this Apologie . ) 2. Because being accounted Schollars , if you did not answer it fully , and to purpose , you would rather loose then gaine , in a word , I thought you could not answer it satisfyingly , neither were you willing to impart your opinions publikely , so as they might be fastned on , that these are your opinions , so that considering how ready you have been in pulpits , and with the people ( whom you might probably gaine ) to vent your opinions , speaking where you should have been silent , and being silent when you have been desired by the Ministers ( who understand controversies as well as your selves ) and never answering any books written against your way , nor laying down neither in writing , nor by printing what you held with your grounds in a Scholasticall way , did give me and many others cause to interpret that kind of silence and reservednesse , to spring either from your being ashamed of your opinions , or from being able to say little for them : And if you answer not this Antapologie , I shall be like enough to interpret your silence , that either you are ashamed of some of your opinions , or able to say little for them . For the fourth provocation , Whenas on the other side ( besides all other advantages ▪ ) books have been written by men of much worth , learning and authority , with moderation and strength , to prepossesse the peoples minds against what are supposed our Tenets . I answer , 1. You should have done well to have named what all other advantages our side had of you which might have provoked you to preach , print and act for your selves and way : You confesse in the last Section , page 24. You had manifold advantages to make and increase a party : but I know not what advantages were on our side , or if we had , that they were taken by us against you , wherby you have any just ground to set out your patience in not being provoked . 2. You should have done well to have answered the books , written by men of much worth , learning and authority , with moderation and strength ; ( though you answered not mine ) and no man would have blamed you for that , but all men expected it , and blame you rather , for declining all those wayes of disputes , and of stating the points in difference between you and the Ministers , and dealing in popular wayes , and under-board with the people , who were ready to take any impression , and to be cast into any mould that had but the appearance of a stricter way . 3. If the bookes written by men of much worth , learning and authority , with moderation and strength , were but against your supposed Tenets , ( as you say ) and not your Tenets indeed , you not being named , nor personated in them , this was no such provocation to you to publish your opinions by preaching , printing , and to act for your selves or way : A cleare conscience might have sleighted them , and ingenuous men might in a few leaves , have clearely disclaimed all those points as not holding them , and there had been an end of all controversie . 4. I cannot let passe under this fourth provocation , that expression of yours , against what are supposed our Tenets , a usuall artifice of you and yourfollowers , that when any thing is written strongly against your way , which you know not how , nor never meane to awswer , you put it off with this , The question is mistaken , we hold not so , we hold otherwise : the answer you have given to all our books written by men of much worth , &c. the way the Arminians used to put off the learned answers made to their books , and the Tractates written by our Divines against their opinions , a very Jesuiticall device , and most unworthy of men professing conscience and piety , ( in which expression of Jesuiticall , I intreat the Reader not to mistake me , as if I cal'd the Apologists so , or would ranke them in the forme of Jesuits , no I intend not that at all , but meerely to shew this way is not faire , as being the practise of Arminians and Jesuits , and so becomes not good men , as I judge the Apologists are . ) But let the Reader judge , can it be thought , that all the bookes written since this Parliament by men of much worth , learning and authority ; with moderation and strength , should be against you , upon supposed Tenets ? that they should all fight with their own shadowes , and set up a man of cloutes , and beate him with strength , to suppose you to hold such Tenets which you doe not ; what an imputation is this upon all who have written on these points ? how does this imply a contradiction in the words and expressions used by your selves ? that they should be men of much worth , learning , &c. and yet write against what are supposed your Tenets : this argued not much worth , nor strength in them ; and suffer me here to vindicate those worthy men who have written of late against Independency and for combined Presbytery and Synods , that they write not against what are supposed your Tenets , but what are your Tenets really : Can it be thought that the learned Divines of Holland , as Mr Paget , who being exercised with Mr Davenport , Mr Hooker and others of your way upon the points , in many Conferences , and afterwards writ a book on purpose upon those points , should write against supposed Tenets , and that the most learned Voetius living in Holland , and having spoken with many of your way , yea with some of you ( if I mistake not , ) and writing so lately upon these points , upon the occasion of the newnesse of the controversie , should so mistake ; or that the two reverend and learned Divines of Scotland , setting forth bookes chiefely upon the occasion of your dissents ; ( the first Divine having been in England so long in the first yeare of the Parliaments sitting , and having had discourse with some of you upon the points , and the later Mr Rutherford , being so able a man and so well versed in the controversie ) should conspire to prepossesse the peoples minds against what are supposed your Tenets : But if all these should have mistaken , that yet one of your owne Divines who writ more lately with much learning and ingenuity ( as your selves confesse , ) and your Licenser too , should fasten upon you supposed Tenets , seemes strange : But the best is , we have your selves confessing in the 15. page of your Apologie , that these Divines of Holland , Scotland and England , have written against your Tenets and government , directly , setly and with strength : and how could Mr Herles booke against Independency be written with much ingenuity , if he had prepossessed the peoples minds against what are supposed your Tenets , but are not so indeed : And however , though neither my selfe , nor my book against Independent governement are not in the number of the men and books of much worth and learning , written with moderation and strength ; yet it is probable those Reasons against Independent governement and Toleration , troubles you as much as any other booke written , and may be more aimed at by you in this passage then other books , and therefore , to free my selfe , I have not ass●…rted any thing in that book as your Tenet , but what I have good reason to beleeve you have held : and I can produce it , either as your known practise , or out of some Manuscripts that goe under some of your names ; or from your own mouthes , or some intimate familiars of yours : so that unlesse according to your second great principle in the 10th page , you have altered and retracted within these few yeares what six or seven yeares ago you held , the peoples minds have not been propossest by me with what are your supposed Tenets , but with your reall Tenets : & I desire you in your Reply , to give any instances to the contrary : And that neither I nor others may not write against your supposed Tenets any longer , I doe beleech you for the glory of God & the peace of the Church , to set downe positively and plainely all your Tenets , wherein you differ from the reformed Churches and the Reformation likely to be setled , and that with the grounds of them , or without the grounds , ( if your other occasions will not allow you time ) and I do promise you by the help of God , in a short convenient time ( without any thing personall or matter of fact ) to give you a direct answer from Scripture and reasons grounded thereupon , whereby we may understand one another the better , and bring this sad controversie between bretheren to an end the sooner . 5. We , who have written any thing against your way , have not so much prepossessed the peoples minds against your Tenets , as laboured to dispossesse them : we have all played the after-game too much , you the fore-game ; you and your party have prepossessed the peoples minds with your principles , and have fil'd the City and Kingdome with your Tenets , and you have been on the prepossessing hand , filling many Parliament mens ear●…s , and the peoples minds against Presbyteriall government , and instilling into them , things but supposed against that government , ( as not giving enough to the power of the civill Magistrate : ) It would grieve an ingenious and conscientious man , to see where ever one comes , how many good people of the Kingdome are prepossessed by being prejudiced against Presbyteriall government , that it will be worse then the Hierarchy , and more tiranicall to the consciences and liberties of the people , with such like : There was therefore , and is much need to cast out these Devils , and to unpossesse the people possessed , and by preaching , conference and writing , to preserve such who are not yet possest , and to prepossesse them with truth , because such is the nature of your errours , that hither to few who take hold of them ever returne ; like Goodwin sands , that if a ship once strike upon them , there is no fetching her off : or as poison , which is hardly expelled , if once it be diffused through the body . 3. For the grounds and reasons of your pretended deepe silence , and forbearance of venting your opinions to the multitude , I grant they are well summed up by you , and I wish they had wrought as well with you to a deepe silence and forbearance ; but whatever you say of the conscience and consideration of all these , and the weight of each , to have had such a power with you hitherto , the contrary hath been prooved , and I am ready yet further to make it good ; and will upon your Reply to this Answer say a great deale more . But now I must come to examine each of your grounds apart ; which you say wrought upon you not to attempt in the least to make a party or to act for your selves or way . 1. But we knew and considered , that it was the second blow that makes the quarrell , and that the beginning of strife would have beene as the breaking in of waters , and the sad and conscientious apprehension of the danger of rending and dividing the godly Protestant party in this Kingdome , that were desirous of Reformation , and of making severall interests among them , when there was an absolute necessity of their neerest union and conjunction , &c. I answer , It is spoken like an Oracle , and might indeed have wrought upon you to a burying of your opinions , to a totall forbearance of them for a time , and to have spent your time in a conjuring all the Ministers and people of your way , not to have spoken a word , not to have appeared in the least for those points till the Reformation intended had been effected ; but brethren , was it practised by you as well as it is here spoken ? I beseech you , let your consciences answer , and in coole blood , ( laying aside all particular interests , passion , prejudice , ) consider whether it be not by your meanes , or by some of you more especially who writ this , that the godly Protestant party of this Kingdome desirous of a reformation , is rent and divided , and have severall interests mong them in a time when there was an absolute necessity of their necrest union and conjunction , and all little enough to eff●…ct that Reformation intended : Have not some of your Sermons ? have not the practises of some of you in assembling in private houses , and in the gathering of many to your Churches ? have not your discourses and conferences with some Ministers and well affect●…d people upon your points ? ( with many other things that I could name ) been a great cause of rending and dividing the godly Protestant party , and of much distracting them , and of making severall interests ? Whence have come all the rents and divisions ( to speake of ) in the godly Protestant party , all the ●…ets , stopps and delayes in the intended Reformation , but from you and by occasion and meanes of you ? The authority of your names holding these opinions ( having the reputation of Schollars , and of excellent Preachers , ) whereby you are cryed up of many , and so much followed ; your interest , and favour in too many considerable persons have drawne so much ; had it not been for your sakes , these rents and divisions had never come to this head , there had not been that connivance , nor such delayes of setling governement , &c. most of the rest of your way were in comparison contemptible both for name and gifts , and could not have done that hurt ; and why then , in a time ( by your own confession ) of absolute necessity of the neerest union and conjunction , and all little enough to effect that Reformation intended , and so long contended for against a common adversary , that had both present possession to plead for it selfe , power to support it , and had injoyed a long continued settlement , which had rooted it in the hearts of men , have you done so much by preaching and acting to rend and divide the godly protestant party ? there was no absolute necessity , just at that time when you did preach and stirre for your way , for you to have done so ; affirmatives though they doe bind semper , yet not ad semper , there were greater truths in doctrine and in Reformation of government , which you might have preached on for that time , but there was an absolute necessity of the neerest union and conjunction : I heartily with , this first Reason and ground deepely layed to heart by you , and then I know you must greatly repent for what you have done in this particular , since your returne into England ; and had not God been , and were he not the more gracious , and better to us then ordinary , your carriage , and what hath been by your meanes , would have spoiled our Reformation , and hath done much to keepe the common Adversary in his present possession , and long continued settlement : but I pray God humble you for it , and forgive you ; and seeing you knew and considered , that it was the second blow that makes the quarrell , and that the beginning of strife would have been as the breaking in of waters , why were you not contented with the giving of the first blow , and the first occasion of the quarrell , both by your former preaching and practising , but to adde this second great blow , the writing of this Apologeticall Narration , which though it be not on your parts the beginning of strife , yet it will prove as the breaking in of waters , and as the kindling of a fire , not likely to be put out in hast . 2. And this seconded by the instant and continuall advices and conjurements of many honourable , wise and godly Personages of both Houses of Parliament , to forbeare what might any way be like to occasion or augment this unhappy difference ; They having also by their Declarations to his Majesty , professed their endeavour and desire to unite the Protestant party in this Kingdome that agree in fundamentall truths against Popery and other heresies , and to have that respect to tender consciences as might prevent oppressions and inconveniences which hath formerly been . I judge this ground seconding the former , should have been powerfull with you to a deepe silence and forbearance , every particular branch of it speaks strongly to you , to forbeare what ever might any way be like to occasion ; or augment this unhappy difference ; Nay almost every word in it , ●…s an argument to command , The instant , and continuall advices , and conjurements of many honourable , wise , and godly Personages of both Houses of Parliament , what might not all these have wrought ? and then take in also , that they had by their Declarations to His Majestie , &c. and that they would have a respect to tender Consciences ; Now what could you almost have wished more , or what better securitie for your selves and way : A man would thinke all these might have commanded you , not to have acted for your selves and way , and certainly your fault was the greater in doing contrary , and you are the more inexcusable , had not this seconded the former , yet your knowledge of the first was enough to have taken ingenuous spirits , but this seconding the first , it is too bad that you went contrary to the instant and continuall advices , and conjurement , of many Honourable , wise and godly Personages of both Houses of Parliament . As for those passages inserted in this Reason , the Parliaments Declarations to his Majestie , professing their endeavour and desire to unite the Protestant party in this Kingdome that agree in fundamentall truths , and to have that respect to tender Consciences , wherein you would insinuate that the Parliament had put you in some hopes of a Toleration , and that grounded upon some passages in their Declarations , had you named what Declarations speake so , I could have perused and examined them , and have returned you an answere ( I question it not ) from the words and sense ; but to put it out of doubt , that the Parliament intends no Toleration , in such words as having respect to tender consciences , &c. I referre you to the first and great Remonstrance and Declaration of the House of Commons , wherein they declare the contrary , and ingage themselves to the Kingdome against it , answering to that as a Calumnie cast upon them to traduce their proceedings : They infuse into the people that we meane to abolish all Church-Government , and leave every man to his owne fancy for the Service and Worship of God , absolving him of that obedience which he owes under God unto his Majestie , whom we know to be intrusted with the Ecclesiasticall Law as well as with the temporall , to regulate all the members of the Church of England by such rules of Order and Discipline as are established by Parliament , which is his great Councell in all affaires both in Church and State : And we doe here declare that it is farre from our purpose or desire to let loose the golden reynes of Discipline and Government in the Church , to leave private persons , or particular Congregations to take up what forme of Divine Service they please ; for we hold it requisite that there should be throughout the whole Realme a Conformity to that Order which the Lawes enjoyne according to the Word of God : And we desire to unburthen the Consciences of men of needlesse and superstitious Ceremonies , suppresse innovations , and take away the monuments of idolatry . And the better to effect the intended Reformation , we desire there may be a generall Synod of the most grave , pious , learned and judicious Divines of this Island , assisted with some from forraine parts professing the same Religion with us , who may consider of all things necessary for the peace and good Government of the Church , and represent the results of their Consultations unto the Parliament , to be there allowed of and confirmed , and receive the stamp of authority , thereby to find passage and obedience throughout the Kingdome . Also I referre you to Declarations both of Lords and Commons about Uniformitie in Church-Government , Worship , &c. intended by them . And for the words as you expresse them here , respect to tender Consciences , as might prevent oppressions and inconveniences which had formerly been ; they interpret themselves , implying a taking away the Ceremonies and other offensive things , and a not inforcing and injoyning Subscriptions to all points in matter of Order and Externall Government , as had formerly been : but as for Tolerating different Churches , and a different forme of Church-Government to be publikely exercised , besides the established , as I doe not beleeve that to be any part of their meaning in their Declarations , so their words are expresse against it in the first Remonstrance , and in some later Declarations ; besides that the Parliament well knowes a Toleration would bring in greater inconveniences to tender Consciences then can at first be imagined , and would prove a farre greater mischiefe to the Church , and to Reformation both in Doctrine and Government , then the Episcopall . 3. Together with that strict ingagement willingly entred into by us for these common ends with the rest of our brethren of the Ministery ( which though made to continue but ad placitum , yet hath been sa●…red to us : ) As for this third ground alleadged by you for silence , it prevailed no more with you then the former , for notwithstanding this strict ingagement , even since that time you have both preached , and printed for your way , namely Mr Borroughs ▪ Mr Bridge , Mr Sympson , and Mr Goodwin , and many of the particulars formentioned have been preached since that agreement , so that it seemes it hath not beene so sacred to you as you would make the Reader beleeve . But if you answer , you understand that engagement entred into with the Ministers was sacred to you , and so observed as long as the agreement lasted , but the particulars instanced in preached by you were since that agreement ceased by mutuall content : I answer , your words , and the scope for which they are brought joyned to the precedent passages referre to a silence , and forbearance till the time of putting forth this Apologie , and that Parenthesis , which though made to continue but ad placitum , implies so much , that though you were at libertie , yet you tooke not that libertie . But secondly , I must mind you that the ground-worke laid by you , by which you would the more commend your owne silence , and moderation , namely the agreement to continue but ad placitum was not so , for it was agreed upon , it should continue till both sides in a full meeting did declare the contrary , and in case one side did transgresse by preaching , &c. none of the other side should take liberty to doe the like , till the company was acquainted with it , and the thing proved , and the matters of difference not being taken up , the agreement thereupon was declared to be null , whereupon , though some men included , and particularly named at the agreement were complained of in a full meeting to have transgressed the agreement , yet it was still continued notwithstanding some breach on the Independent side , in reference to the publike union against the common enemy , and for those common ends , which was the first ground of it . 3. I desire it may be considered of by Mr Borroughs Mr Sympson , and M. Bridge , whether some passages in some of their Sermons and Expositions about the Church way , will not by calculating the time when they were preached , and the time of the engagement for silence , ( namely before the formall Declaration of the Companie in a publike meeting , that the agreement ceased , and that every man was left to his former libertie ) be found to be preached within the compasse of the time , even before the mutuall strict engagement was declared null : And because you here give the occasion by making this mutuall strict engagement between you and us one great ground of your deep silence , I shall faithfully , and impartially ( to my best remembrance ) relate that whole businesse of the agreement of the Ministers for silence , the truth of which many Ministers then present upon the place can testifie also : The Ministers of both sides , both they and we desirous of Reformation in Church-Government , and Worship , being sensible how much our differences , and divisions might distract the Parliament , and hinder the taking away of Episcopall Government , and the Reformation intended , in a full and great meeting consulted together upon wayes to prevent it , and by vote agreed upon these : 1. That the Godly Ministers of the Citie and Countrey should continue the use of some part of the Liturgie ( namely , what was best , and least offensive , ) because they found that the Bishops fought under that Banner , and made use with the Gentrie and body of the common people to wrap up themselves in that , suggesting that the Parliament would take away the Common Prayer Booke , ( which they made use of to save their owne standing , and to worke their owne ends the better . ) And M. Goodwin ingenuously professed that he judged the moderate use of the Lyturgie in this juncture of things , and for a time , conduced much to the Reformation aimed at , and were his Principles as ours , that any prescribed Prayers might be used , he would use it , ( and saving his Judgement about Lyturgies ) his vote was to use it , whereupon there being such a generall concurrence of Judgement amongst the Ministers , some one or two Ministers in the Citie who were taken notice of wholly to disuse it , and to have laid it aside in all Administrations , were sent unto from the Company of Ministers ( and one of them came presently ) to whom the sence of the Company was represented , and he dealt with to take it up againe , and to use some part of the Prayers in the Lyturgie , especially in the Administration of the Sacraments . Secondly , the Ministers finding that the preaching of some Lay-men , Tradesmen , and Mechanicks in the publique Congregations was a great stone of offence in the building of the Temple , a way was agreed upon by the Ministers to deale with them , and to take them off that practise , and some of the Company ( judged to be most gratious and powerfull with them ) were chosen by the whole to deale with them , and to acquaint them with the sense of the Ministers , and some grounds against their practise , especially at that time ( though the Company of Ministers who sent ; declared formally their judgement against the practise of it at all times , ) Thirdly , A mutuall silence was agreed upon for both sides , both in preaching , printing , and conferring with the people , ( and especially Parliament men ) of any of the points in difference betweene us , but yet so that both they and we should joyne together to preach against the Anabaptists and rigid Brownists , which these Apologists promised , only they desired first to bring in a Narrative to us ; of all their opinions that they held in difference , ( which also they promised with all convenient speed , in a short time should be brought in , and then they would preach against them ; ) Now for the better keeping of the agreement , and understanding one another , for preventing mistakes , and differences amongst us , a Committee was chosen out of the Company , some of them , and some of our side to draw up the particulars in writing , which was accordingly done , and the Agreement under the hands of both sides for our part was to be left with M. Calamie ( at whose house we met , ) that so if any difference did arise , or complaint come , we might recurre to the writing drawne up betweene us , and accordingly doe : Now this strict engagement entred into by you with the rest of your brethren in the Ministery for common ends , brought by you here as one great ground of not attempting to make a party , and of your deepe silence and forbearance , no one thing that ever was done by you was more advantageous to your side , and to the increasing of a party , ( which indeed proved as it was feared it would , and was by my selfe and some others objected as a ground against any such agreement , ) for looke what came of the Declarations set out by the King ( by meanes of the Bishops ) that in the Arminian points there should be on both sides a totall silence in preaching , and printing , ( namely , a greater prevailing of the Arminian points , and spreading of them , but a suppressing of the Orthodox ) so fell it out here , for by that meanes nothing was preached , nor printed against their way to hinder the growth of it , but in the meane time many things were preached and printed for it , our side made conscience of the promise , and forbore totally preaching and printing : For my owne part though for many Reasons I desired to have been excepted from the agreement , as being engaged by a former promise in print to set out speedily some Tractates against their way , and never did formally promise silence , yet because my brethren undertooke for me ( for without my forbearing to print and preach , they would not have yeelded to the Agreement ) that I might not be singular , and goe against the Judgement of all my brethren ( though my Judgement was against the promise of silence upon what I evidently foresaw would follow upon it , the advantage they would make by it to encrease a party ) and that I might not be guilty of hindering the common ends held out , I did totally both in preaching and printing decline all those points of difference , and notwithstanding I heard and knew that some of their side preached contrary to the agreement , yet all that time , untill it was openly declared in a full Assembly the agreement was broken , and I declared I would be at freedome , and some of them said the like , I preached not upon those points , whereas in this time many of their way preached for their way both in Citie and Countrey , and some who by name were spoken of at the agreement ( as Mr P. and M. W. ) besides bookes were printed too in that interim for their way , as M. Cottons answere to M. Ball about Formes of Prayer , and his Church Catechisme , &c. In a word in the whole carriage of that businesse they were too hard for us by their policie and subtilty , for whereas a mutuall silence was agreed upon both in preaching , &c. and that out of hand they should bring in a Narrative of their opinions wherein they differed from us , and then should joyne with us in preaching against the Brownists and Anabaptists , they never brought in their Narrative till this day , and though at full meetings of the Ministers they have been spoken unto , and some Ministers have been sent from the Company to some , or one of them , and the Narrative was promised at such a time , and then at such a time , yet it was never performed , and whereas the agreement in writing for our side was left in M. Calamies hand , M. Nye comes after some time to M. Calamy , and pretends some reasons for to borrow it for a while , but after he had it , he carries it away into Yorkshire , that so upon occasions of complaints of the breach of the agreement , when we would have consulted with that , that was gone , and M. Nye keepes it till this day , and having been moved to restore it , his answer is , it is at Hull amongst other papers . 4. And above all the due respect we have had to the peaceable and orderly Reformation of this Church and State , the hopefull expectation we have been entertained with of an happy latitude and agreement by meanes of this Assembly , and the wisdome of this Parliament . Strong motives indeed , peaceable and orderly Reformation with a hopefull expectation of an happy latitude and agreement , powerfull and effectuall to have commanded peaceable and orderly men , but though you make these grounds above all the rest to have carried weight , yet they could no more prevaile with you then the forenamed , ( as I have fully proved ) and whether you have had such due respect to the peaceable and orderly Reformation of this Church and State , let what followes speake : Is it peaceable and orderly in a time when the Magistrate makes it his maine worke to reforme , and cals so many godly learned Ministers from all parts to consult with , to settle the Church and Government according to the Word of God , for particular private men to gather Churches , and to adde to them daily without and against the consent of the Magistrate ; yea , against the instant and continuall advices and conjurements of many honourable , wise , and godly Personages of both Houses of Parliament , to forbeare what might any way be like to occasion or augment this unhappy difference ; now no one thing could hardly more occasion or augment the differences then this of gathering Churches , according to your way , one or two out of this godly Ministers Parish , one or two out of this Family , the wife from the husband against his consent , & c ? Againe , is it peaceable and orderly for these gathered Churches to meet on the Sabbath day in private houses at the times of the publique Assemblies , whereby great tumults and combustions have been and may be occasioned in the streets ? And is it a due respect to peaceable and orderly Reformation to preach publiquely upon points in difference , and for a Toleration of divers Sects and opinions ? And lastly , is that a due respect to the peaceable and orderly Reformation of this Church and Si●…te , to see in Churches ( where you , and other Ministers of your way have preached ) great tumults and disorders committed by your followers against the use of any part of the Lyturgie , and yet never to reprove them for it , nor to teach them to expect and wait till the Parliament would settle things ▪ which of you have preached against the tumults in Churches , or the Lay-preaching , or the gathering of Churches by the people ? We have had a sprinkling of a little Court holy-water for a colour in one or two Sermons against some who say we have had no Churches , no Ministers , &c. with which the eyes of many men who have not studied the controversies , neither understand them have been blinded ; and by which you have the more readily drawn some either to your Church-way by your pretended moderation , or to plead for you against the aspersion of Brownisme . But what have you either done really ; or forborne for the peaceable and orderly Reformation of this Church and State , have not all the notorious and visible disorders in our Churches ( since this Parliament ) both in Citie and Countrey ( which have wrought such great disgusts in many ( though unjustly ) against the Reformation and the Parliament , that as old Iacob●…aid ●…aid to Simeon and L●…vi , Ye have troubled me ; to make me to stincke amongst the inhabitants of the land , and I being few in number , they shall gather themselves together against me ; and ●…ay me , &c. so might Reformation and Parliament speake ) been committed by your followers , and men of your way and ●…ommunion ▪ yea many of them in your presence , when some of you have been to preach ( for as for the rigid Brownists and A●…baptists they come not to our Assemblies at all . ) O the great advantage and gaine the common enemie hath made amongst many of these things , and the great losse and hinderance the Reformation and Parliament hath sustained by them . What that happy latitude and agreement is with which you have ●…een so hop●…fully entertained by some , you should have done well to have spoken out , and have told us whether any men in place have given you promises of a Toleration for your way ▪ ( for I suppose by your phrase that is the happy latitude and agreement you meane , ) B●… if any have , I hope it is more then they can performe and mak●… good , besides those persons are free from their promise , & you hav●… justly forfeited that hopefull expectation , for whereas they entertained you with it ( as your selves say ) that you might keepe silence , and forbeare all acting for your selves or way ▪ you have practised quite contrary ( as is evident by the many instances give●… in my Answer to this Section ▪ ) Now as this deepe silence and forbearance of yours , is sufficiently disprooved ( for what heare I words , when I see deeds so contrary ) so neither the conscience non cōsideration of all these , nor the weight of each have had any great power with you hitherto , but your own interests : For your private particular Church way hath prevailed with you above all the publike , to occasion great disturbance amongst the people ; and so great disturbance hath been , and is occasioned by your meanes ; that the swarme is up and settles in so many places ; as without Gods great mercy , they will never be got into one hive againe . The Lord only knowes , when these disturbances will be setled and qui●…ted , it were easie to fill up such a booke as your Apologeticall Narration with the particulars of the disturbances occasioned amongst the people ; by meanes of you , and other Ministers of your communion . In a word , at that time when some of you whose names are here subscribed , did keepe any silence , I think it was not so much these Reasons pretended by you , as the advantage of our silence in forbearing preaching and printing , ( some bookes being then even ready to have come out ) that was aymed at ; and was a greater w●…ght then the Reasons here mentioned by you , and besides you in your wisedomes knew well enough there we●… many of your way ( though you were silent ) would be doing and driving on the trade , there would be preaching and printing that would serve to take with the people ; and in the interim you should gaine time to ripen , shapen and bring forth your opinions the better with their grounds ▪ As to those words in the close of this Section ▪ w●… have and 〈◊〉 yet resolved to ●…re all this with a quiet and strong 〈◊〉 in th●… strength of which we now speake or rather sigh forth this little , &c ▪ So it seemes , witnesse this Apologeticall Narration , that you have , and are resolved to beare all this with a quiet and strong patience , It is a wonder if your patience was so quiet and so strong , ( in the strength of which you now speake , or rather sigh forth this little booke ) you could not forbeare a little longer from putting forth this Popular and Rhetoricall Discourse to take the people with , and to vindicate your selves and way ( especially having so many advantages . ) 1. That many of the mists gathered about you were in a great measure scattered without speaking a word . 2. The good opinion both Houses had of you to make you members of the Assembly , with other favours conferred upon you . 3. Your swimming with the streame of popular applause , cried up , and followed so by the people , with your great interest and familiaritie in many men of place and power . 4. Eminent Lectures , and the most publique places to preach in . 5. Above all , your being members of the Assembly , as also the Assembly being upon the very borders of the points in difference : In consideration of all which ( I judge ) a very little patience might have served the turne to have left the vindi●…ation of your persons to God , and to a further 〈◊〉 of you by ●…en ; so that it seemes not true to me , that in the strength of a quiet and strong patience you now speake or sigh forth this Apologie , but rather this Apologie was made for want of patience to wait , and out of that common designe of acting for your selves and way , and to lay in something before hand with the Parliament and the people , ( what ever the Assembly might chance to conclude , ) in a word , to prejudge the Assembly , to play the fore-game , and to prepossesse the mindes of men with a further high opinion of you and your way , but I beleeve , God hath turned all to the contrary , taking the wise in their owne craftinesse , and this Apologie hath , and will make more against you then any one thing you ever did . I have beene told by an intimate familiar friend of yours , that one of you five told him , it proved quite contrary to your expectation , and you admired at it , it should be so ill taken by the Assembly , &c. It is the worst evill that ever befell you since your returne from your exile , worse then all the misunderstandings and misrepresentations of your opinions , and the incitements to the S●…te edged with calumnies and reproaches against Toleration of your Churches , and the suddaine and unexpected noyse of confus●…d exclamations : So soone as ever I read it over with deliberation , I presently apprehended it the beginning of your fall , ( in regard of your Church-way , ) and could not but wonder at the Providence of God , in leaving you to pen such a strange piece , both for matter and manner , so justly liable to exceptions and offence , which would loose you among your friends , and draw pens of all sorts , and from all parts against you , and give occasion for drawing up such answers to it ( and you can blame none but your selves ) as would upon necessitie discover , and lay open both matter of fact and opinions more then ever else there would have been any pretence of ground to have done it . As for referring the vindication of your Persons to God and a further experience of you by men . I answere , that without great repentance for this Apologeticall Narration , and some other practises since your returne into England , in stead of Gods vindicating your Persons , you cannot but expect God will visit you ; and whether hereafter men may have occasion to vindicate you upon further experience of you , I referre that to time , but for the experience they have had of you this Parliament , before the writing of this Apologie , and by the writing of it , and since till this very day , they can have no great cause of vindicating you , but rather ( particularly by this Apologie ) they have matter of great offence and scandall : And I judge this Apologie hath in one sence given a further experience of your wayes and spirits to men , then the experience of many yeares hereafter might have done . As for referring the Declaration of your judgements , and what you conceive to be Gods truth therein to the due and orderly agitation of this Assembly ; why did you not as you speake , referre it to the agitation of the Assembly , but write this booke just before the agitation , wherein you had declared your judgements in the points controverted , and let me aske you , seeing you meant to referre the declaration of your judgements to the due and orderly agitation of this Assembly , why would you agitate the points before hand , as in this Apologie , in so undue and disorderly a way , why would you so publiquely engage your selves in print before hand , yea , and peremptorily conclude the points before ever disputed , ( as in the 22 , 24. pages you doe . ) And let me tell you , you had ne●… agitate what you conceive to be truth in this cause more duly and orderly in the Assembly , then you doe in the Apologie ; for I beleeve this Apologie ( considering all circumstances ) was borne and brought forth the most out of due time and order of any booke put forth thi●… forty yeares . As for that clause , of this Assembly wh●…reof both Houses were pleased to make us members , it might have been here spared , because in the title of the book , and in other places you speake of your selves as member●… of the Assembly , but if you added it here as by way of acknowledgement of the great favour and good pleasure of the Houses to make you so , ( being members of other Churches then the Church of England , and having received another Ministery , and never purposing to be bound by the determinations of the Assembly , ) then there may be some reason of this addition . And whereas our silence upon all the forementioned grounds ( for which we know we can never lose esteeme with good and wise men ) hath been by the ill interpretation of some , imputed either to our consciousnesse of the badnesse and weaknesse of our Cause , or to our unabilitie to maintain what we assert in diff●…rence from others , or answer what hath been written by others , we shall ( with all modesty ) onely present this to all mens apprehension●… in confutation of it . That what ever the truth and justnesse of our Cause may prove to be , or how slend●…r our abiliti●…s to defend it , yet we pretend at least to so much wisedome , that we would never have reserved our selves for , but rather by all wayes have declined this Theatre , of all other , the most judicious and severe , an Assembly of so many able , learned , and grave Divines , where much of the Piety , wisedome , and learning of two Kingdomes are met in one , honoured and assisted with the presence of the Worthies of both Houses at all debates ( as often as they please to vouchsafe their presence ) as the stage whereon first we would bring forth into publique view our Tenets ( if false and counterf●…it ) together with our owne folly and weaknesse : We would much rather ●…ave chos●…n to have been v●…nting them to the multitude ▪ apt to be seduced , ( which we have had these three yeares opportunity to have done . ) But in a conscientious regard had to the orderly and peaceable way of searching out truths , and reforming the Churches of Christ , we have adventured our selves upon this way of God , wisely assumed by the providence of the State ; And therein also upon all sorts of disadvantages ( which we could not but foresee ) both of number , abilities of learning , Authority , the streame of publique interest ; Trusting God both with our selves and his owne truth , as he shall be pleased to manage it by us . I answer , whereas you speake of silence upon all the forementioned grounds , you have not been silent in the Pulpits , and among the people , but in many Sermons , and in divers Congregations , and at sundry times , most of you have both plainly , particularly , and at large , ( besides more darkly and generally ) preached your Church-way : so that , what you would inferre is denyed you , for had you indeed been silent amongst the people , and where you ought to have kept silence , you could not have lost esteeme with good and wise men , but it had beene your praise with God and Men : but this is that I charge you with , and for which you may well suffer in the thoughts of good and wise men , that you have been very silent and reserved where you should have spoken , and have been desired ; and where the free and plaine declaring your judgements would not have prejudiced the forementioned grounds , but on the other hand where you should have been silent , and your speaking could tend to no other ends , but to di●…union in dividing the godly party , and to the increasing of your owne party , there you have been free to speake out , but to your godly and learned brethren in the Ministery differing from you , you never brought in a Narrative of your Tenets , ( as was desired , and you promised ) nor ever laid downe clearly your positions with the grounds of them , ( as who but you would in three yeares time have done , and have desired satisfaction ) but you still declined disputes and reasonings upon the points in difference , as upon that about Formes of Prayer , ( whereupon the meeting among Ministers was laid aside for a time . ) You never answered any of the bookes written by men of much worth and learning , and with much strength and moderation , ( as your selves confesse ) but it was still given out by your followers upon the comming forth of the bookes , they should be answered , and that the Question was mistaken , and you held not so , with such like put off's : You have declined giving in your positions and grounds to some Parliament men that desired them , who promised to be ready to doe any thing for you , provided they might know what your way was , and see your grounds to consider of them , whether they were according to Scriptures : but now in Pulpits , and in houses among common people ( and especially the female sex ) apt to be seduced , strong in their affections , and loving too much Independency , but weake and easie in their understandings , not able to examine grounds and reasons , nor to answer you , there you have vented abundantly your conceits , setting fire upon the thatch of the house ( as Mr Iohn Goodwin in former times used to expresse it . ) Upon which grounds and considerations , no marvell though it were interpreted by some Ministers , and by my selfe too , ( I freely confesse it ) that you were somewhat conscious of a weake and bad Cause , or of unabilitie to maintain what you asserted in difference from others , or to answere the bookes written against your way : and I appeale to the Reader , whether this was an ill Interpretation , or whether we might not justly and rationally impute such a silence to the badnesse and weaknesse of the cause , &c. It was ever accounted an argument of a weake and bad cause to delay , and shift off the triall , and hearing of it ; and of a bad commodity to be shy of the light ; and I have read it somewhere as a speech quoted out of Tertullian , that opinion ought to be suspected , which would be hid , and you know that common saying , Veritas non quaerit angulos . But as for that which you present to all mens apprehensions for the confutation of that Interpretation and Construction of your silence ; That what ever the truth and justness●… of your cause may prove to be , or how slender your abilities to def●…nd it , yet you pretend at least to so much wisedome , that you would never have reserved your selves for , but rather by all wayes have declined this Theatre of all other the most judicious and severe , an Assembly of so many able , learned , and grave Divines , &c. I answer , it is no concluding argument , it followes not , because there is an Assembly now sitting , whereof you are members , where you resolve to bring forth your grounds for your Tenets , that therefore your former silence then , could not be imputed to consciousnesse of a bad and weake Cause , or unabilitie to maintain it , and it will appeare thus : because of the different times , and that distance between then and now , you might not see such good grounds , nor be so well versed and studied in it then ; besides , you might be in great hopes that it would be long before any such Assembly should meet , ( as it was ) and when they did meet , it should be long before those points should come to dispute and debate , ( as we see hath fallen out ) and in the meane time you should gaine time , which Polititians and wise men ( as you are ) make much account of , and set that against many things , whereby to worke out their ends ; and then you should try the spirits of men in the Assembly , and see how things were like to goe ; and if things did not cotten to your mind , you might returne back , and so never discover your weaknesse , but if things went on well , and affaires were likely to succeed on the Parliaments side , and matters must come to dispute and debate in the Assembly , then you would doe as you should finde occasion , and fall upon such consultations as the times would suffer , then reason and dispute it when brought to a necessity , and it could not be helped ; but yet so long as no need kept it off , especially upon some hopes it might never come to that : many will adventure upon a thing with more disadvantages when they see there is no remedy for it , who yet so long as they can be at choise and at liberty will decline the thing out of diffidence of their strength , and feare of their ability to carry it . Many a man shuns fighting when he can avoid it , out of consciousnesse of his weaknesse , and want of skill , and hopes of doing so still , who yet when he must either fight or die , will fight and lay about him as well as he is able , and this was , and is your case : ●…d whereas you say , what ever your Cause may prove to be , &c. yet you pretend at least to so much wisedome that you would never have reserved your selves for the Assembly , &c. I must answer you , I beleeve upon good grounds , and so do many more , you never tooke any great content or joy in the thoughts of this Assembly , but have done your utmost to delay it , and to put it by : God knowes your hearts , and men some of your speeches about the meeting of this Assembly , but seeing it could not be helped , and that you could not keep it off by all your friends , you could neither will nor chuse , you have reserved your selves , and not by all wayes declined being members of it ; and good reason why , for otherwise you must have lost all , and for ever have had your mouthes stopt for your way , if being chosen of the Assembly you had declined it ; but by being members of the Assembly , you hoped at least to doe something for your way , hinder , and stumble the other way , keep it longer from being setled ( by which you should gaine , and make an advantage ) or get a Toleration for your Churches , or possibly might carry it at least in some things : For without doubt you reasoned after this manner , There are some ten for our way in the Assembly , and we hope to bring in more of our mind ( as you have attempted since the sitting of the Assembly ) some besides there are of the Assembly fairly inclining towards us , and ready to comply with us , some also but little studied in the points , and other more indifferent about Government : now we in policie , diligence , speech , and parts excelling many others too , may have some hopes to carry it , or at least to qualifie and moderate the Assembly to our way ; ( especially having observed the Ministers so desirous of peace , and loath to breake with us almost upon any termes : ) but supposing the worst whatever the issue of things might prove to be in the Assembly , you had this Maxime to guide you by , when men can doe no otherwise , they must doe as well as they can : And as for the wisedome you pretend unto , not to bring forth your Tenets into publique view first on the stage of the Assembly , ( if false and counterfeit ) together with your own folly and weaknesse : I answer , the wisedome that many have pretended to , ( as much as you can ) hath deceived them ; and instead of truth and strength have brought forth their folly and weaknesse ; and whe●…her none of you , who pretend to much wisedome , have not in the Assembly brought forth into publique view , upon occasion of your Tenets , their folly and weaknesse , I leave the Assembly to judge of that . Onely before I take off my hand from this brought by you in confutation of the ill interpretation of some , I cannot l●…t passe this testimony given by you Five to the Assembly : That it is a Theatre of all other the most judicious and severe , an Assembly of so many able , learned , and grave Divines , where much of the piety , wisedome and learning of two Kingdomes are met in one , &c. which testimony given by you to this Assembly , and that Character given by you of the people and the Professours of this Kingdome in page 24. and 28. are worthy to be observed and are of great use in these times , when the Assembly and their proceedings are so much traduced and spoken against by your followers and Churches ; and let me make this use of it to the people , and sadly put this question to their Consciences , Whether is more probable , that an Assembly so judicious , of so many able , learned , and grave Divines , where much of the pietie , wisedome , and learning of two Kingdomes are met in one , going in Gods way ( as you say , page 28. ) making it their worke and businesse to find out the Government and the truth about the order of the Church visible , and giving freedome of debates to men of different mindes and apprehensions , seeking God publiquely and privately daily ( with so many prayers put up for them in all Churches at home , and abroad beyond the Seas , ) should find out the truth ; or Mr Lockyer , Mr Batchelor , Mr Carter , with a company of weake , ignorant men and women , youths and maids , apt to be seduced , and ready to take any impressions , and to be cast into any mould that hath but the appearance of a stricter way ? As to those words : We would much rather have chosen to have been venting them to the multitude apt to be seduced : I answer , so you did , much rather chuse to vent your opinions and principles both in publique and private to the multitude , apt to be seduced , according to the opportunities you had these three yeares , then to communicate them to your godly brethren of the Ministerie , ( as I have before fully shewed . ) For this passage of yours , But in a conscientious regard had to the orderly and peaceable way of searching out truths , and reforming the Churches of Christ , wee have adventured our selves upon this way of God , wisely assumed by the prudence of the State ; whether this be so or no , that you have had a conscientious regard to the orderly and peaceable way of searching out truth , and reforming the Churches of Christ , let my last answer , and what is before proved witnesse , and if out of a conscientious regard to the orderly , &c. you adventured to be members of the Assembly , and upon this way by an Assembly of searching out truths , why did you not before the Assembly forbeare the disorderly and unpeaceable way of venting your selves to the multitude , and of gathering Churches , &c. as also since the Assembly the disorderly and unpeaceable way of searching out truths in writing this Apologie , in preaching some Sermons , with some other practises , which were no orderly nor peaceable wayes of searching out truths ( especially the Assembly sitting ; ) But them beleeve you that will , I judge , and that upon grounds and hints already given , that other things made you adventure to be of the Assembly , and to come thither constantly , rather then the conscientious regard had to the orderly and peaceable way of searching out truths ; and I cannot let passe without some animadversions the phrase used by you here of your being members of the Assembly , We have adventured our selves , a very significant and true expression , for I beleeve you accounted this Assembly a great Adventure for your Church-way , and such a bottome as you would not have put it in , ( at least not so soon ) if all the wayes you could have devised under heaven would have hindred it , but it happened to you according to the Proverbe , Nothing venture , nothing have ; for supposing there must be an Assembly , you might perhaps by being members of it doe your selves and way some good , but by declining and refusing it , you had been certainly lost . But brethren , what is the reason , that in this Section , wherein you give so full a testimonie to the Assembly , and of your great adventuring to be members of it , that you annex in the close these words following : And therein also upon all sorts of disadvantages , both of number , abilities of learning , Authoritie , the streame of publique interest , trusting God both with our selves and his own truth , &c. Whether does not this somewhat reflect upon the Assembly ? as if there were a great hazard that things would be carried there by number , abilities of learning , Authority , the streame of publique interest , rather then by truth ? for if points were not likely to be carried so , by plurality of Votes , &c. but by the clearest proofes from Scripture , then these were no disadvantages to you , but all the advantage , would lie on that side whether many or few , whether greater Scholars , or lesse , that could bring the strongest Scripture grounds ; and I must tell you , that in such an Assembly as you confesse this is and is well known to be , both for the persons and ends of its calling , that great liberty of speech and debate , with that solemne Protestation taken by every member at first sitting there , a man need not account those things specified by you for any disadvantages : for any two or three men , nay , one of a different judgement in Doctrine or discipline from that Assembly , having truth on his side , and but so much learning as to manage and make out his evidences ( though a man of no authority ) might easily cause the consciences of most there to owne and fall downe before that truth , and to change their mindes ; yea , and to blesse God for the light , and imbrace the person or persons that brought it ; much lesse need you , whose number is sufficient , about ten ( besides some who are halfe Independents , ) having parts and abilities enough , and Authority to manage your arguments , and even to command free and long audience , complaine of these things for disadvantages ; but I am jealous this passage is here inserted and brought in to possesse the peoples minds ( fearing by this time this Apologie was set out things might not goe on your side ) and to give them something to confirme them in your way , to teach them what to say , namely , though you had the truth , and brought such strong arguments as were not answered , yet you could not be heard , but matters were carried against you by pieces , ( the greater number of the Assembly by far being of another judgement , as also by the streame of publike interest , Authority , &c. ) And many of the people of the Church way speake thus already , that the Assembly cannot answer your arguments , but beare you downe with numbers , the Parliament should have done well to have chosen as many of your way as on the other side , and then there would have been a faire and even triall : but I will examine all your disadvantages apart , and give you and the Reader a particular account of them . First , For Number , though you have not so many of your judgement in the Assembly , yet you have a competent number to plead your cause , and to be the mouth for all of your way , to speake whatever any of your way can say for it . Secondly , When an Assembly was first agreed upon , there were not many more Ministers and Schollers of your way in the Kingdome , who were capeable of such a service , ( how ever you may be encreased since ) so that you had as much advantage as your condition was capeable of , yea and favour too . Thirdly , Considering the many hundred Ministers in this Kingdome that petitioned for Reformation , and subscribed the Remonstrance , ( who also bore the heate of the day and never flinched for it , ) and the small number of the Independent ( who fled also to save their stake , and to keepe in a whole skin ) having quitted to our Churches and Ministery , and making no account to be bound by the determinations of the Assembly , it is more in proportion , both Arithmeticall and Geometricall , to have Ten of you members in the Assembly , then some hundreds of our Ministers ; and yet you know , the whole number of Divines who meet there , does not much exceed 80 persons . Fourthly , Number is little , where conscientious men having taken such a Protestation , come together to seeke out truth , being free also to receive and chuse any government laid downe in the word , and not over-awed by power or feare of crushing , nor byased by hopes of preferment : it is true in such an Assembly , as the Convocation house of Bishops and their Clarkes was , number was a great disadvantage . Secondly , For abilities of Learning , I grant you there are many members of the Assembly goe farre beyond any of you in that , yet among you all , and in some particular men of you , there are abilities enough of learning , speech , and wit to bring out and enforce to the greatest advantage upon study , taking time ( which you doe ) and writing downe your grounds , any Scripture or Reasons for your way , so that you need not complaine for want of learning , but rather for want of truth in your cause , which will afford no better arguments for it . Thirdly , For Authority , I know not well what you mean by that in this place ( you having so many doubtfull passages in your Apologie ) whether the Authority of Parliament , or whether the Ministers who are for Presbytery have greater Authority in the Assembly then you , or what else . Now if you meane the first , that the Presbyterian party hath the advantage of you , namely the Authority of Parliament : I answer , the Parliament interposes no authority to determine what government shall be , but calls the Assembly to advise with , and draw up for them what government is most agreeable to the word , giving also a liberty to the fewer number in matters of dissent to give in their Reasons ( as you in the 30th page grant , and imply you will doe ; ) And as for the Parliament who are Authority , there are but few Ministers of the Assembly , who have been able to doe more with them then you ? or who have had a greater interest in their favour then your selves ? witnesse all passages of Parliament from first to last , wherein the Parliament hath honoured any of the Ministers either in preaching before them upon solemne occasions , or in calling this Assembly ; or in employing them about the Scottish affaires , either in Engla●…d , or into Scotland , or in the setting up a Lecture at Westminster , or in appointing Licensers for printing of bookes , what ever it hath been , or how few the number that have been employed , though but two , or three , yet still an Independent hath beene one . But secondly , if you meane that the Ministers who differ in judgement from you have a greater Authority in the Assembly then you , I answer , you are all equall , having a brotherly equality there ; the whole Assembly not having Authority , that is Jurisdiction and power of censure over the meanest , to cast him out , or to hinder him from speech , according to rule and order : And as for authoritie of speaking in the Assembly and of being heard , some of you have exercised as much of that as most there ; and for authority with the people to lead them , whether you , or most of the Ministers in the Assembly have the greatest is no controversie ; witnesse the deepe censures upon the Assembly , and the godly Ministers every where , by multitudes of the people , but the great applause and crying up of you and other independents : So that if authority with many well meaning people be an advantge it is on your side , and that hath done you heretofore some service , to make many men more shie of preaching against your way , because of your great authority with the people , that being ground enough to put many men out of the state of grace with some sorts of people ; besides ●…f authority in the peoples hearts could sway any thing with the Assembly against the truth , yea but to suspend their judgements about the truth ( as I am confident it doth not ) then you would have the advantage of authority , to sway the Assembly rather to your side , then against you . 4. For the fourth disadvantage , the streame of publike interest , this is a dangerous insinuation against the Assembly , yea and the Parliament too , without whom nothing the Assemby doth can be of any validitie , as if they would be carried with the streame of publike interests rather then by the word of God , and would bend the word of God to the streame of publike interest ; now let me put you this Dilemma , either the publike interest of this Kingdome at this time will stand and agree with the word of God , or it will not ; if it will stand , then not only the Assembly , but you also should be for that interest , accounting the publike interest , so suiting to the word of God an advantage ; but if it will not stand with the word , but that the streame of publike interest runnes one way , and Gods word another way , can you think the Assembly will be carried with publike interest , and leave the streame of the word ? would not the Assembly rather follow the word of God , accounting walking according to that , the greatest and most publike interest ? hath the Parliament , Kingdome and Ministers done and suffered so much for a Reformation according to the word of God , and now after all this , is there a streame of publike interest divided from the word , to carry away the Ministers called together , according to which a government must be framed , and the Church reformed , and this is the great disadvantage that some members of the Assembly who would goe according to the word of God meet withall , and must be put to swimme against : Bretheren what will the Prelates say of our Reformation and Church government when you speake thus ? have not you put a sword into their hands this day against us ? and shall we not heare of it ? but I wish bretheren whilst you thus asperse the Assembly with the danger of being carried a way with the streame of publike interest , that the streame of your own particular private interest , and credit among the people did not too much carry you away , as many other waies , so in writing of this Apologie ; But the Reader may aske , what is the plaine English of the streame of publike interest , according to which there was so great danger the Assembly would swimme ? I answer , I conceive one of these two things , or else it is probable both are meant by the Apologists . 1. That the Ministers of the Assembly for themselves and their fellow Ministers , would stand for such a government as wherein the power should be in their own hands , and not in the peoples , to doe with them for maintenance and standing at their pleasure , and therefore they would establish Presbyteriall government rather then Independent . 2. The Parliament of England upon great Armies raised against them , needing help , calls in for the Kingdome of Scotland to assist them , now the Scots being for Presbyteriall government , and against Independent , and desirous of uniformity in government between the Kingdomes , therefore for gratifying the Scots , the Assembly is like to be swayed that way , is this the streame of publike interest meant by you ? oh how unworthy an insinuation is this , and how prejudicall this will be to the Reformation in after times , I desire you to consider of in coole blood , and what the enemies will say of it , the government and Reformation of this Church was not free , not according to the word of God , but what Scotland would have , Englands need of Scotland made them at least swayed much to take up their government ; but how ever this is insinuated for the holding up the credit of your cause against the time the Assembly shall come to reject it as Apocripha , yet I must tell you , you foresaw that , which is no such streame of publike interest , nor no cause of disadvantage to you : For the Commissioners of the Church of Scotland were not sent hither to put their government upon us , but came as well to receive any light and help , as to give , and to come to us in what should be found upon debate more agreeable to the word , as we to come to them , and the Covenant of the Kingdomes doth not tye us to the Reformation of the Church of Scotland , but binds us to Reformation according to the word of God and the example of the best reformed Churches ; and then requires both of us and them an uniformity according to the word of God : And indeed the Assembly consisting of so many able , learned and grave Divines , where much of the wisdome , piety and learning of two Kingdomes are met , cannot well be thought to be carried away from the word by the streame of publike interest , especially most of the Assembly being men not engaged by education or otherwise to any other of the reformed Churches , or by former declarations of their judgements , nor appointed by the Parliament to Presbyteriall government , but left freely to be guided by the light of the word in this way of God communicated to them , besides that the Commissioners of the Church of Scotland ( however they be present in the Assembly to heare debates and to give their Reasons ) yet never gave their voices in any point that hath passed the Assembly . As for the close of this Section , trusting God both with your selves and his own truth as he shall be pleased to manage it by us . Had you in adventuring your selves upon this Assembly , and therein really beleeving all the sorts of disadvantages ( as you here speake ) trusted God both with your selvs and that you call his own truth , some of you would never have brought such arguments for your way ( as you have done . ) And certainely if some of you did trust God as you ought with your selves , &c. you would not trust so much to your wits and policie , nor be so full of reservations , fetches , doubtfull expressions as you are . And brethren let me deale with you plainely ( I hope it may doe you good , ) many speake of your policie and subtiltie , some who are strangers to you ( yet being members of the Assembly ) and beholding your managing of your opinions and way there , wonder that good men should be so politick and subtill as you are , especially if the cause were good . Moreover , if in all matters of Doctrine , we were not as orthodox in our judgements as our bretheren themselves , we would never have exposed our selves to this triall and hazard of discovery in this Assembly , the mixture of whose spirits , the quick-sightednesse of whose judgements ( intent enough upon us ) and variety of debates about all sorts of controversies afoot in these times of contradiction , are such , as would be sure soone to find us out if we nourished any monsters or serpents of opinions lurking in our bosomes . And if we had carried it so , as that hitherto such errours were not afore-hand open to the view and judgement of all , yet sitting here ( unlesse we would be silent , which we have not been ) we could not long be hid . But it is sufficiently known that in all points of doctrine ( which hitherto in the review and examination of the Articles of our Church , or upon other occasions have been gone through ) our judgements have still concurred with the greatest part of our bretheren , neither doe we know wherein we have dissented . And in matters of discipline we are so farre from holding up the differences that occurre , or making the breaches greater or wider , that we endeavour upon all such occasions to grant and yeeld ( as all may see and cannot but testifie for us ) to the utmost latitude of our light and consciences ; professing it to be as high a point of Religion and conscience , readily to own , yea fall down before whatsoever is truth in the hands of those that differ , yea though they should be enemies unto us , as much as earnestly to contend for and hold fast those truths wherein we should be found dissenting from them ; and this is in relation to peace , so also as a just due to truth and goodnesse , even to approve it and acknowledge it to the uttermost graine of it , though mingled with what is opposite unto us . And further when matters by discussion are brought to the smallest dissent that may be , we have hitherto been found to be no backward urgers unto a temper ( not only in things that have concerned our own consciences , but when of others also ) such as may suite and tend to union as well as searching out of truth ; judging this to be as great and usefull an end of Synods and Assemblies , as a curious and exact discussion of all sorts of lesser differences with binding determinations of truth one way . Whether in all matters of Doctrine all of you be as Orthodox in your Judgements as your brethren themselves , I question it , ( though in the most Doctrines and in the maine I grant it ) I have been told of some odd things in matter of Doctrine preached by one of you five both in England and Holland , and of some points preached in the Church of Arnheim never questioned there , and since printed , not very Orthodox , as for instance ( amongst others ) that the soules of the Saints doe not goe to heaven to be with Christ , expresly contrary to the 2 Cor. 5. 6 , 8. and to Philip. 1. 23. now whether some of you may not hold those opinions , seeing they were publiquely preached at Arnheim , and never condemned ( as ever I heard , ) I know not , but have reason rather to suspect you doe , how ever though you doe not nourish any Monsters or Serpents of opinions in your bosomes , yet I feare you have running wormes in your heads , and together with the gold , silver , and Ivory of Orthodox truths , you have store of Apes and Peacocks , conceits and toyes , as strange coined distinctions , new strained expositions of Scriptures , odd opinions about the personall raigne of Christ on earth , and I aske you what the annointing with oyle of sick persons as an Ordinance for Church-members , and what the bringing in of Hymnes composed by the gift of a Church-member , cum multis aliis , are ? whether are not these strange conceits ? and how ever you may be free of Monsters and Serpents of opinions lurking in your bosomes , yet there is much of a Monster and the Serpent lurking in this Apologie , and to be sure one Monster of opinions you all hold generally , and some of you have preacht for , A Toleration of divers sects and opinions , and let me tell you , granting you five be so Orthodox , and supposing your argument good to prove it , exposing your selves to the hazard of discovery in this Assembly ( which is no concluding argument ) yet there are many members of those Churches to which you belong , besides many other members of Churches of your way and communion , whom I suppose must be tolerated as well as your selves , that doe hold very odd and strange things . Some of Arnheim hold strange conceits , and some members of Mr Sympsons Church hold some of the points of the Anabaptists , and daily the Independent Churches like Africa doe breed and bring forth the Monsters of Anabaptisme , Antinomianisme , Familisme , nay that huge Monster and old flying serpent of the Mortality of the soul of man , and indeed there is no end of errours that the Independent principles and practises lead unto . As for those words , if we had carried it so as that hitherto such errours were not aforehand open to the view and Iudgement of all yet sitting here , unlesse we would be silent we could not be long hid , &c. I answer , some one or two Heterodox opinions may be hid where men are Orthodox in the most , especially if all points of doctrine have not been discussed , nor reviewed , as in the Assembly they have not , ( many Articles of our Church not having yet been gone through ) so that your errours in doctrine may be behind , and your triall of being Orthodox will be when the Assembly comes to these Articles : Article 19 , 22 , 23. & 26. and when that doctrine concerning the Lawfulness of a Toleration of divers sects and opinions shall come to be discussed : But before I passe from this , I desire the Apologists to remember and the Reader to observe they call the Church of England Our Church , and so in the fift page of this Apologie Our own Congregations we meane of England . So that if you meane as you here write , then the Nationall Church of England is your Church and the Parochiall Congregations are yours , and so you establish a Nationall visible Church under the new Testament , and if so , why doe you erect other Churches , and withdraw from your own ? but if you doe not meane so , nor beleeve there is a Nationall visible Church , nor account your selves members of this Nationall Church , why doe you speake so , and call the Church of England your own Church , and the Parochiall Churches your own Congregations ? As for that part of this Section which concernes your good carriage in the Assembly in matters of Discipline , In matters of Discipline we are so farre from holding up the differences that occurre , or making the breaches greater or wider , that we endeavour upon all such occasions to grant and yeeld , &c. I not being present at the debates will say nothing against it , but whether since the writing of your Apologie , and the Assembly comming to the points of Discipline which are properly yours , ( your free-hold ) you have been so faire and moderate , endevouring upon all occasions to grant , and yeeld to the utmost latitude of your light and Consciences , that I doubt , and your best friends are not satisfied in it , but rather much offended , and you have much lost your selves with them , by your demeanour and way of managing matters of difference in the Assembly : But supposing all you say of your selves in this Section were fully so , both before , and since your Apologie , yet it were not much materiall , nor much to be trusted to , being upon the triall of your good behaviour : for it is probable all that may be done out of policie , in reference to the main designe of obtaining a Toleration , which at first cannot be imagined to have any probabilitie of being gained without all seeming fairenesse and compliance , and drawing neere to us , and therefore this Apologie is so framed in the words , phrases , and composure of it , that in it you have stretcht your selves to the utmost latitude , and highest compliance with the Church of England , and the Reformed Churches , even beyond what is meant by you in our sence , and in common acception , and beyond what many of your followers will own : As also you hide and reserve severall things you hold both in matter and manner , that so by all this you might court the Parliament , Assembly , Reformed Churches to beare with such conscientious men , who differ so little from them , and are so moderate and temperate also in and about the debate of those differences , but the Parliament and the Assembly are wise to see into and thorough these Artifices , and to consider that if once a Toleration were granted , there would quickly be discovered another face of things , which hitherto stands behind the curtain . As for this passage in the close of this Section , your not being backward urgers unto a temper not only in things concerning your own consciences , but others also , such as may suit and tend to union as well as searching out of truth , judging this to be as great and usefull an end of Synods , as a curious and exact discussion of all sorts of lesser differences with binding determintions of truth one way . I judge then you had but a weake ground to urge you to temper in matter of difference , and I question whether you were so forward to a temper in the things that might suit and tend to union , for I suppose you are so farie from holding that a great and usefull end of Synods , a curious and exact discussion of all sorts of lesser differences with binding Determinations of truth one way , as that you deny it : I have read a letter out of New-England from a Minister of note there , speaking of that Synod which met upon occasion of the Antinomians and Familists , formally denying this power of binding determinations to it : and in the Epistle before Mr Cottons late booke , Mr Goodwin and Mr Nye have many passages against Assemblies and Synods having power of binding Determinations ( though a Ministeriall Doctrinall power they grant ) and did you give to Synods and Assemblies in all sorts of lesser differences a binding Determination of truth one way , and not only of consultation , direction , and at utmost but of Doctrinall Decernment , the controversie would be at an end , and therefore in writing thus , judging that to be as great an end of Synods as this of binding Determinations , and not holding it , you hold neither , and then what tends all this to but to deceive the Reader . And thus we have nakedly , and with all simplicitie rendred a cleare and true account of our wayes and spirits hitherto ; Which we made choice of now at first to make our selves known by , rather then by a more exact and Scolastique relation of our Iudgements in the points of difference about Church-Governement ; reserving that unto the more proper season and opportunitie of this Assembly , and that libertïe given by both Honourable Houses in matters of dissent ; or as necessity shall after require , to a more publique way of stating and asserting of them . In the meane time from this briefe historicall relation of our practises , there may a true estimate be taken of our opinions in difference , which being instanced in , and set out by practises , is the most reall and least collusive way , and carries its owne evidence with it . All which we have taken the boldnesse together with our selves humbly to lay at the feet of your wisedome and piety ; Beseeching you to look upon us under no other Notion , or Character then as those , who if we cannot assume to have been no way furtherers of that Reformation you intend , yet who have been no way hinderers thereof , or disturbers of the publique peace ; and who in our Iudgements about the present worke of this age , the Reformation of Worship and Discipline , doe differ as little from the Reformed Churches , and our brethren , yea farre lesse , then they doe from what themselves were three yeares past , or then the generality of this Kingdome from it selfe of late . I wonder how you can say , We have nakedly and with all simplicity rendred a cleare and true account of our wayes and spirits hitherto , and for the truth of these lines I appeale to any indifferent Reader , and to your owne Consciences , upon the review and examination of your book , and I desire the Reader to remember what all along in my answer I have observed and made good against many passages both in matters of fact and opinion , and the result will be , that in truth the words may be inverted , in stead of Nakedly , covertly , in stead of all simplicitie , all subtilty , in stead of a cleare and true account of your wayes and spirits , a darke , conceal'd , and untrue account , so that your words might have been trulyer written , And thus we have covertly and with all subtilty rendred a dark , conceal'd and untrue account . of our wayes and spirits hitherto . As for those words , which we made choice of now at first to make our solves known by , rather then by a more exact and Scholastique relation of our Iudgements , &c. I answer it was the speciall hand of God against you and your way , ( and I cannot but take speciall notice of it , and desire you would ) that you should choose now at first to make your selves knowne by such an Apologie , and in such a way rather then by a Scholastique relation of your Judgements . A Scholastique relation would not have made you to knowne as this , neither have discovered your spirits , nor have given that just occasion and necessity of discovering you , it would not have drawne in so many against you , nor have drawne forth such answers as this : But let me aske you the reason , why chose you this way at first rather then a Scholasticall way , if you would now in the time of the Assembly have beene making your selves known in your tenets and opinions , and not have staied till the debating and discussing of them , it had been for many Reasons best to have printed an exact and Scholastique relation of your judgements in the points of difference , rather then such a popular and Rhetoricall discourse ? Can there be any reasons given for it , but that this was writ to take the people with , to prepare their mindes for your way ( for feare the Assembly should conclude against it , ) and the more to engage your party to stand for you , ( you having thus openly and confidently declared your selves , ) as also , because you are best at this weapon , more able in a laxe discoursing way to expresse your selves , then in a close , presse , Syllogisticall , Argumentative way , and people are most taken with such kind of discourses , rather then with arguments . As for that you say of reserving that unto the more proper season , and opportunitie of this Assembly , and that liberty given by both Honourable Houses in matters of dissent , or as necessity sh●…ll after require to a more publique way of stating and asserting of them . Why could you not as well reserve this Apologeticall , Narration a little longer as the Scholastique Relation of your Judgements , especially having reserved it so long , were you in such hast that the Assembly being upon the borders of the points in difference , nay they being brought in by the Committees to be discussed , you must send out such a discourse to prepare the way for you ? did you hope the Assembly as well as the people would be taken with good words and such , flourishes ? and since ( as you pretend ) the ground of your silence in page 27. ( such a one as it was ) was that you might reserve your selves for the Assembly , and let that be the stage whereon first you would bring your Tenets into publike view , why did you goe contrary , and first bring your opinions forth upon the stage of this Apologie to all the world , before you brought them to the Assemblie ? and so frustrate your own resolutions , and crosse your own words in page 27. But before I leave this I cannot but observe that you expresse you will draw up your dissent from the Assemble in a Scholastique way to both Houses , and afterwards publikely print your grounds , belike you are beforehand resolved what to h●…ld , and so are preparing your selves to draw up your grounds for both Houses , you meditate upon dissent and non-agreement , and I perceive the Assembly must expect to be dealt with by you , as the Synod of Dort was by the Arminians , you will be Remonstrants : well you may take your course , and begin when you please , the Assembly hath members enough able to deale with you at that weapon : As to those words , In the meane time from this briefe historicall relation of our practises , there may a true estimate be taken of our opinions in difference , which being instanced in and set out by practises , is the most reall and least collusive way and carries its own evidence with it . For answer , I propund to the Reader as followes this question of your words : In the meane time from this briefe , generall , partiall , conceal'd , untrue , historicall relation of your practises , there can be little true estimate taken of your opinions in difference ; which being set out by practises but in part , and not the whole , in the bright side , and not the blacke , is the least reall , without any evidence in it , but the most collusive way , especially with the people , and with such who have not studied the controversies , nor know not the points in difference : But I will shew unto you a more reall way , if you will promise to answer positively , and plainely to such questions and positions as I shall draw up for you concerning your Church-way , then there may be an estimate of the opinions in difference , and for requitall of this , I will promise you to answer clearely and fully to any questions both of doctrine , discipline and worship that you can put unto me ; As for those words , All which we have taken the boldnesse together with our selves , humbly to lay at the feet of your wisedome and piety , &c. I answer , it is a great boldnesse indeed to present such an Apologie to both Houses , the supreme Iudicatory of this Kingdome , which is and hath been in all times the most just and severe tribunall for guiltinesse to appeare before , wherein besides the questions and controversies so mistated , and so many doubtfull dark passages , there are many untrue relations , and I wonder how you durst presume to lay so much folly and indiscretion , with untruth , at the feet of so much wisedome and piety : had your Apologie been only adpopulum , who are weake , and apt to be deceived , it had been more excusable , but to appeale by such an Apologie to both Houses of Parliament is very strange , but we may see by this , how farre applause and favour with the people , and confidence of successe will carry men : You have need indeed to beseech the Parliament to looke upon you under no other notion or character then as those who if you cannot assume to have been no way furtherers of the Reformation , yet who have been no way hinderers thereof or disturbers of the publike peace . I think your consciences should tell you the Parliament hath reason to looke upon you under other notions and characters then you represent your selves by , which ( I judge ) is the ground of your deprecating the Houses , and indeed I wonder how you can make such a Petition to both Houses , for it is evident you have been no furtherers of that Reformation which the Parliament , or ever any wise State did in any age intend ; but you may assume to have been furtherers of a Reformation for Independent government , and separation , which the Parliament never intended : But whether you have been no way hinderers of the Reformation intended , nor disturbers of the publike peace , let the things alledged in this answer speake , witnesse gathering of Churches , witnesse the tumults that have been in streets upon some of your private meetings , witnesse the disturbance of the publike peace in some Churches upon your preaching , and particularly if the delaying the work of Reformation , and setling Church government be some way an hinderance to it , and an occasion of disturbing the publike peace , then you five have not been the least nor last in some way hindering Reformation , and disturbing the publike peace . And bretheren what is the great thing that letteth , and will let but you five , I am confident had it not been for you five , and a few more , the Reformation intended , and the publike peace of the Church had been in a farre fairer way then now it is : Bretheren there are many complaints , and that by your deare friends of retarding the work of Reformation by your meanes , you are the Remora to the Ship under sailes , you are the spokes in the wheeles of the Chariot of Reformation ; Parliament complaines , Assembly , City , Countrey , all complaine of the worke retarded , and all is resolved into you five principally : I could tell you many particular passages , but you know what I meane ; In a word all the Prelates and the Papists cannot , nor doe not so much hinder the work of Reformation as you five members of the Assembly , and the Lord in merey worke so , that by occasion of you , and by meanes of your principles , and many persons of your Church-way , there doe not yet rise up another great mountaine before Zerubbabel , to hinder the laying the head stone of that building , the foundation whereof is layed . As for your differing so little in your judgements about the present worke of this ag●… , Reformation of worship and discipline from the reformed Churches and your bretheren , &c. I answer , if so be that you differ so little from the reformed Churches , and your bretheren , yea farre lesse then they doe from what themselves were three yeares past , why doe you not then incorporate with us ? why will you , or how can you answer it to God for that to make a rent ? and to desire to have Churches of your own way , and to be an occasion of so much evill , as that would prove to this Church ? the smaller the difference is the greater is the schisme and separation , for the lesse the cause of a separation is , the greater the fault is in those that make it . Are we come so farre to you so many miles , ( as you imply in those words , from what themselves were three yeares past , ) and will not you come a step or two to us for union and peace , and to heale that great schisme , with many other inconveniences : We have and are comming ( blessed be God ) a great way to Church reformation and worship , but the points that you would have us come to you in , besides that they are Apocripha not to be found in Scripture , we cannot being a Nation and Kingdome come to you in your way , your Independent government and particular gathered Churches cannot stand with a Nationall Reformation , as some of your way have confessed ; and therefore would have but a toleration for themselves , but you may come to our Reformation easily ; though a Nation cannot be contained in a few , yet a few may well in a Nation , besides if you by your confessions differ farre lesse from us then what we did from our selves three yeares past , why will you for all that great difference in us then , and now , and what need have you to goe make new separated Churches from whom you farre lesse differ , but what ever you say here of your small difference between you and the reformed Churches and us , the more to work with the Parliament for a toleration in some lesser differences , yet the differences , are held by you to be greater and more materiall , or else you would close with us so reforming ; and among other particulars you differ more from your brethren then your brethren from themselves three yeares past , your brethren being of one Church both then and now , but you and your brethren being of two distinct Churches and communions , you setting up new because you cannot continue in the old with them , and certainely men of one and the same Church and communion differ lesse among themselves , then persons of a Church and communion set up against that Church , but least from this passage your followers should make use to tax the Ministers of our Church who have desired Reformation with inconstancie , and going according to the times , and your selves make use of it to defend your running so farre in your way , the Ministers differing farre more from themselves within this three yeares past then you doe from them , I must propound this to prevent those consequences , namely that most of your brethren both of the Assembly , and of other parts of the Kingdome differ little from themselves in judgement from what they held three yeares past , or many yeares past , namely might they have had their desire , and could their votes have carried it , they would have voted out Ceremonies , government by Arch-bishops , Bishops , &c. this Lyturgie and Service-book , and though they now practise not many things they did before , but forbare , yet some things are forborne as being matter of offence among the people , and other things as having been an occasion of much hurt in the Church , and now there being so open a dore for a full Reformation they doe labour after the best , and follow what they judge most for edification now , not condemning all their former practises ( especially considering those times ) unlawfull and sinfull . And withall to consider us as those , who in these former times , for many yeares suffered even to exile , for what the Kingdome it selfe now suffers in the endeavour to cast out , and who in these present times , and since the change of them , have endured ( that which to our spirits is no lesse grievous ) the opposition and reproach of good men , even to the threatning of another banishment , and have been through the grace of God upon us , the same men in both , in the midst of these varieties ; And finally , as those that doe pursue no other interest or designe but a subsistance ( be it the poorest and meanest ) in our own Land ( where we have and may doe further service , and which is our birth-right as we are men ) with the enjoyment of the ordinances of Christ ( which are our portion as we are Christians ) with the allowance of a latitude to some lesser differences with peaceablenesse , as not knowing where else with safety , health and livelihood , to set our feet on earth . For my part I wonder with what face you can write this , And withall to consider us as those who in these former times , for many yeares suffered even to exile , and bring it as an argument to the Parliament to consider you the more , namely to grant you a toleration . All the answer I shall returne is , that the Parliament and Kingdome shall and may doe well to looke upon you , and consider you instead of many yeares suffering even to exile , as men who voluntarily went into another Countrey nigh at hand , to live safely out of gun-shot , and there lived richly , plentifully and freely , whilest other godly Ministers lived here in continuall feares , dangers , tossings , suspensions , attachments and consumptions of their estates : It is strange that men should be so farre partiall , as to frame an argument , and make account the more to be considered and favoured for flying away , and deserting the Cause in the open field : Suppose some Captaines and Souldiers in the Parliaments service should put up a petition to the Houses , forasmuch as they left the rest of the Army in distresse , and withdrew in the day of battaile , and never returned till the enemy was put to the worst , and the battaile turned , therefore they would be pleased to afford them an exemption from common taxes , &c. and vouchsafe them some speciall priviledge , what would you think of such a motion ? the application is obvious , you deserted the Cause , and in as much as in you lay hazarded all , and yet are not content with this , to come in upon the victory , and divide the spoiles with those who helped to winne the field , to enjoy the prime Lectures and places in and neare the City , both of note and profit with all respect and countenance from Parliament and City , but you would have Peculiars , and enjoy such a way as should shut out all in comparison , an unreasonable request , and a strange instance for all posterity if it should be granted : For our parts many of us who bore the heate of the day , stood to it and ventured breaking and undoing many times over , request no such favour nor exemption , but to take our lot in common with the Kingdome and Ministers in things established ; and I know no reason that upon any considerations either extrinsicall or intrinsicall you should be considered above the godly Ministers of the Church of England : I know and could give many to the contrary , but besides that I have before fully spoken ( more then once ) how little there is in this argument of yours so often inculcated of exile , and suffering to exile , the cause here rendred by you of your suffering even to exile , namely for what the Kingdome it selfe now suffers in the endeavour to cast out , is not true , nor proper : For however the Kingdome now suffers for casting out the Hierarchie , and some corruptions in worship , and for a Reformation according to the word of God , and the example of the best reformed Churches , yet your suffering unto exile was not for that ( for which the non-conformists more forward then you suffered ) but your leaving the Kingdome was to enjoy the Church way , without which ( we suppose ) you will not be contented though Ceremonies , Episcopacie and Lyturgie be now cast out by the Kingdome , as the fruit of all their sufferings , but if Presbyterie be setled , and Independencie may not be tolerated you will goe away the second time and may be call that exile and banishment too : As for your enduring in these present times and since the change of them , that which to your spirits is no lesse grievous , the opposition and reproach of good men , by which you would further perswade and move the Parliament to allow you a Toleration , let me minde you that I beleeve in no age five men practising , and acting as you have done contrary to the Judgement of all the Churches , and of the Ministers your brethren , and that to the sensible disadvantage of the publique Reformation , ever met with lesse opposition and contradiction of good men , and as for reproach none at all : I will not reiterate what I have formerly expressed in pag. 226 , 227. but it is beyond all president the silence , compliance , respects , faire carriage you have been entertained with from the Ministers , and good men , neither Luther that eminent servant of God and excellent Instrument , nor others could finde the like in their time from the Ministers differing from them , and therefore the complaint is very groundlesse , and to speake truth , you were so much the peoples Darlings and Favourites having such a power both with the people , and with many in place , that not to oppose or reproach your persons , but your opinions , and that but collaterally and interpretatively was enough to unsaint many men as good as your selves , and to blast them with many for the present ; As for that comparison , the opposition and reproach of good men as grievous to your spirits as suffring Exile , I conclude your Exile was very gentle then , and I judge both much alike grievous , that is neither ; but what tender spirits have you ? and what constitution are you made of ? that a little opposition , and reproach of good men●… ( especially having with it so great applause , and high esteeme to over-ballance it ) should be so grievous to your spirits as many yeares suffering even unto exile : Many of us have and doe endure great oppositions , reproaches , revilings , and stornes from those who would be thought not onely good , but the best men , with many neglects ; slightings , desertings , and ingratitude , from whom we had all reason to have expected the contrary , and all this in the shade without any one beame of speciall favour / shining upon us ( which though we could not but see , and take notice of all along , and cannot but upon this occasion upbraide the unthankfulnesse of many people , leaving all to God to cleare our righteousnesse , and to convince them ) yet we have made no complaints to the world , nor written Apologies for our selves , but through the grace of Christ have in patience possessed our soules without much grievousnesse to our spirits , our Consciences within us witnessing we have suffred all this for our faithfulnesse to God and to his people , and for no other cause given to them ; and if opposition and reproach from good men be no lesse grievous then Exile , some of us who have been Anti-Independent have suffered a sore Exile more yeares then you the Apologists : For besides our reproaches during the time of your Exile in Holland , we have since your returne from Exile even to this present day suffered many reproaches , and lost all manner of wayes , in name , estate , and friends , for nothing else but for appearing against the Brownists and Independents , and how much in the meane time most of you have gained all manner of wayes is written with a sun-beame : But what is this opposition and reproach from good men you have endured no lesse grievous then an Exile for many yeares : you say even the threatning of another banishment : Is the threatning of another banishment so grievous a matter , that you here present it to both Houses , as a motive to perswade the Parliament to grant you a Toleration , Threatned folkes ( they say ) live long , and so may you , you are not yet banished , nor used as men likely to be banished ; besides , the good men that threatned it had no power to performe it ; Banishment belongs not to them , I can hardly beleeve it that such high and confident men as you are should be so troubled with threats , ( especially from men in whose power it lies not , ) but you are willing to make any thing an Argument to both Houses to consider you in that point : If one or both Houses had threatned you banishment , that might have beene as grievous to you as your former Exile , but for any of your fellow-Ministers you might have threatned them againe , and have stood upon equall termes , I know in some cases , and could name how some of you have done it , and when words have been spoken to you about your opinions by some Ministers , you have given as good as was brought you , and have bid them doe their worst , you doubted not but by your friends to make your part good , and that you had as many for your way , as they . But for my part I doe not remember any good men who have threatned you with another banishment , some may in reasoning with you have argued against a Toleration of your Independent Government , and if you will from thence by consequences say they threatned you banishment , I judge this is farre fetched ; For my book which ( may be ) is partly aimed at in this as well as in other passages of your Apologie , I can cleare it that I threatned you not with banishment , but laboured to satisfie you how you might enjoy your consciences in your own land , and did lay down a Medium between banishment and a Toleration : As for that which you say of your selves , that you have been through , the grace of God upon you , the same men in both in the midst of these varieties : I answer if you were the same men in your Exile as you have been since your returne into the Kingdome , you have no great reason to boast of it , nor to present it to the Houses as a Motive to be the more considered of , for most of you have been in England very high and peremptorie , and your owne Apologie with this Antapologie gives a full Character of your carriage here , so that I may turne these words thus , we have been through the corruption in us the same men in Holland and England in the midst of these varieties , namely seeking our selves and our owne particular ends too much , yea too high , confident and peremptorie in our way ; As for the close of your Apologie in the last nine lines , And finally , as those that doe pursue no other interest nor designe but a subsistance ( be it the poorest and meanest ) in our own land , &c. You come in this to that which was first in your Intention , though brought in last for a Conclusion , on purpose to leave a deeper impression in the Parliament at the close of all , namely that the Houses would grant you a Toleration of your Independent Churches expressed in these soft and faire words , the allowance of a latitude to some lesser differences with peaceablenesse , which Toleration is ushered in , compassed about , and closed up with what may be most likely to take , namely summing up what is past , all your sufferings and patience in Exile , reproaches , &c. with your doings for Reformation , and being the same men in all conditions , and what is yet to come , laying all together to draw both Houses towards you , and to worke the people of the Kingdome to stand the more for you : Now for answer to this close of your Apologie , as containing the end and aime of your writing it , I will first examine the Arguments and expressions brought by you to effect your end , to perswade the Houses , and secondly , speake to the thing and matter , namely the Toleration of Independent Churches and Government in this Kingdome . For the first I answer , what you may doe for the future , whether you will pursue no other Interest nor designe in this Kingdome but a subsistance , be it the poorest and meanest , I will not prophecie , but if we may argue from what you have done , and what yet you doe , then there is great cause of feare you will pursue other Interest and designes : for you have and doe pursue the designe of increasing your partie , and spreading your way as the onely way of God , else why have you preached and done so much for it ? neither can I beleeve you are so low spirited and so terrene as to look out after no other inrerest but a poore subsistance in this Kingdome , what have you not the designe and interest of setting up Christs Kingdome and pure Ordinances in the midst of us ? I professe for my selfe and brethren that we have greater interests and designes in our seeking Reformation , then a subsistance in our owne land ( though it might be never so full and plentifull ) namely the glory of God , the advancement of the Kingdome of Christ , the opportunities of doing more service : And as for a subsistance be it the poorest and meanest , I appeale to the Conscience of the Reader whether that be likely , have you contented your selves with a poore and mean condition hitherto ? have you lived in a poore rank , preaching in poore and meane Congregations , or have you not ruffled it , bearing a higher saile , and carrying a greater port then most of the Godly Ministers in Citie or Countrey ? have not some of you the prime Lectures of the Citie , and other good places of advantage and profit , ( besides what some of you have from your owne Churches , ) could not you have been contented to have added more places , and can any who know you in what height you live , and what Grandees of the times you are , and how much you appeare in publike in the chiefe places of resort , and have insinuated into so many great men , beleeve that you would live contented with a subsistance ( be it the poorest and meanest ? ) let them beleeve you who will , for my part I am not satisfied in the truth of it , but doe suspect that if the Parliament should make an offer to you to this purpose you would refuse it . You say you pursue no other Interest or designe , but a subsistance ( be it the poorest and meanest ) in your owne land , well , you five shall have your . Church-way , and enjoy Congregations in such a remote corner of the Kingdome , provided you shall not have above fiftie pounds a yeare , nor above fiftie persons to each Church , you shall adde none from any other Congregations of the Kingdome , nor admit any of other Congregations to come to heare you , nor never preach in any of our Churches any of your Church-Principles , nor speake of them in private to any but your owne members , would this satisfie you ? in your Reply give a positive and cleare answer . As for that you say , where we have and may doe further service . I answer , before you fell into this new Church way , you did God service , but since , you have done more dis-service then ever service , and if God be pleased to bring you backe into the fellowship of this Church , and to joyne in this Reformation to grow up into one body , you may doe him further service ; otherwise in the way of a Toleration which you aime at , you will doe more hurt then you can doe good in this Kingdom ( yea though you had the tongues and parts of Angels . ) As for those words a subsistance in the land which is our birth-right as we are men , and the enjoyment of the Ordinances of Christ our portion as we are Christians ; I answer , a subsistance in the land according to the Lawes established is your birth-right , but not otherwise ; besides , the deniall of a Toleration of your Churches doth not deny you a subsistance in the land , but you may subsist if you please though no Toleration : But supposing you may not have what you please , if thereupon you will remove to other Kingdomes , that is your fault , and not the States ; when a Father or Master lets their children and servants have what is good and fitting , but denies to let them doe what they list , and refuses to grant what would hurt them , if the children and servants will goe away , and put themselves upon inconveniences to have their mindes and wils else-where , it is not the parents and masters fault , but the children and servants ; if men will punish themselves with Exile , because they cannot have their wils , they can blame none but themselves . And as for the enjoyment of the Ordinances of Christ , which you say are your portion as you are Christians , then they are your portion not as Church members , but as Christians , and why then doe you keep away many good Christians from them , for want of being Church members after your way ; but let me tell you though the ordinances of Christ be the portion of Christians , yet not in what way and dresse so ever they will have them , for so the Papists may plead to enjoy them in their way , and the Anabaptists in their way , but they are the portion of Christians so as to enjoy them according to the word of God in the publike Assemblies , and not in a schismaticall way , and so may you enjoy among us publike ordinances in the publike Assemblies , but to forsake the publike Assemblies and draw away others with you , and to set up a wall of separation between you and the reformed Churches , this is not your portion as you are Christians , but it is against Christianity , and is your sinne and schisme . As for that allowance of a latitude to some lesser differences with peaceablenesse , you need not doubt that , so farre as will stand with peaceablenesse , that is so as not to urge subscriptions upon you to all the points of government and order , not to cast you out from preaching amongst us though you may be of a different judgement in some lesser matters ( especially so long as you keep your judgements to your selves , and preach not contrary to what is established to make factions and parties : ) But if you meane by the allowance of a latitude to some lesser differences , that you and others may have free leave to set up separated Congregations , and goe and receive in to your Churches whom you please , and governe Independently in a different forme of government from the government established , I must tell you this ought not to be granted , as being inconsistent with peace and truth , and would be a perpetuall root and source of many bitter divisions , errours and mischiefes in this Kingdome : As for your last words of all , not knowing where else with safety , health and livelihood to sot your seet on earth , that seemes strange to me , doe none of the English Ministers who live in other parts of the world , as in Holland , New-England and other places enjoy safety , health and livelihood , are these things confined and tied only to England ? did not most of you enjoy all these abroad ? livelihood is confessed in your Apologie , a full and liberall maintenance annually : safety you went over for , and found ; and as for health , some of your way have commended Arnheim you lived at , to be like Hartford and Bury in Suffolke , and one of you Roterdam to be as good , if not better then London ; which places for health are sufficiently knowne . And however all these things of no other interest but a subsistance in our own land , and of enjoying the ordinances of Christ , and not knowing where else with safety , health and livelihood to set our feet on earth , be held forth as specious pretences to the Parliament and Reader to perswade and to allure them , yet the bottome of all this desire of a toleration in England ( though concealed ) is that there is no other place on earth , where you are like to propagate your way , to gaine so great a party , to enjoy such full and rich Congregations , and to have that respect and applause in your way as in England , and in England as London and the adjacent parts , or where you can have those faire hopes and probabilities of drawing so great a part of a Kingdome to your Church-way as here : and where if you goe on to act as diligently and politickly as you have done in these three yeares last past , and the Ministers be as generally silent , and the common people of the Kingdome come a little more to understand your principles , and have time to digest and consider of the great liberty and power they have thereby , the rest of the Kingdome may in time come to be beholding to you for a toleration of Presbyterie ( if it be established ) ( which you will as soone grant , if you come to have power in your hands , as you will Episcopacy and Popery , ) many of your Church-way ordinarily affirming they had rather have Episcopacie then Presbyterie ; and it hath been affirmed to me by a Minister of note , that a Minister of the Church-way preferred Popery in this Kingdome before Presbyterie , for if Popery should come in , it would be but short lived , but Presbyterie was like to be long lived : The Arminians in the Netherlands at first desired but a toleration , no more but to be permitted to enjoy in some Churches of their own their consciences with peaceablene●… , but afterwards that by the connivance and favour of the Magistrates they were in some Cities and places ( as Amsterdam &c. ) grown to a great number , and had a great power , then they would not suffer no●… tolerate the orthodox Ministers , but persecuted them , and some were forced to flie ( as in the stories of the Netherlands is at large recorded , ) And if ever the Independents by connivance or a toleration should come to have a power and strength considerable , if they serve not us so , I am much deceived : All Sectaries and erro●…eous spirits who are but tolerated , and not owned , will watch all advantages to set up their own way as chiefe , and when they have a power will be impetuous and violent to effect it , as the Anabaptists in Germanie were , the Arminians in Holland , and the Antinomians and Familists in New-England : As women out of their weakenesse and feare when they have power over any , are most cruell , so Sectaries out of their feare least a State may one time or other cast them out and not tolerate them , will upon an advantage suppresse and destroy the orthodox , and stablish their own . 2. As for the matter it selfe contained in the close of your booke , a Toleration of Independent Churches and government , the scope and last end of this Apologie , whereunto tends all the artifice and fallacies in the composure of it , I shall lay downe some Reasons and grounds against it : I cannot stand to handle the question at large about tolerations of different Religions or of divers Sects and opinions in one and the same Kingdome , ( this answer being already a great deale longer then I intended it . ) I cannot now open the tearmes and premise the distinctions , as distinguishing concerning the nature and kind of errors , concerning the persons erring , concerning the kinds and degrees of toleration and coaction , &c. I shall reserve the full handling of this point , whether toleration be lawfull , to a particular Tractate I intend upon that subject : In the meane time upon occasion of what you present here to the Parliament , I shall humbly submit to their considerations these following particulars . 1. A Toleration of Independent Churches and government with their opinions and practise , is against the Magistrates duty laid downe in Scripture ; but for Magistrates by good lawes to command and require obedience to the government and Reformation , upon good grounds judged to be according to the word of God , and so established , is lawfull and their duties : For the clearing of which I premise two things , which I suppose must needs be granted . 1. That the Magistrate is custos ac vinde●… utriusque Tabula , ( as is confessed by all orthodox Divines , ) that the care of Religion belongs to him , and that he is to looke to it that the Church of God and the Government of it be constituted and setled according to the Word , and that the people may lead a peaceable and quiet life in all godlinesse and honestie , for which end Princes and Magistrates are to make Lawes for the observing of the Worship and Government of Christs Church , forbidding and punishing with religious severitie those things which are practised against the Word of God , but commanding what is according to it , this is one of the great services they yeeld to Christ as they are Magistrates ; and I find Augustine and other Divines giving that sense of Psal. 2. 10 , 11. of Kings and Iudges serving the Lord with feare , and of Deut. 17. 19. of God commanding the King to read the booke of the Law , that he may learn to observe the things which are written in it , not onely as private men practising these and ordering their lives according to the Word , but as Kings they should order their Office by the Word , not onely by living holily ( for so they serve God as men ) but as Kings and Magistrates by making Lawes for the Worship of God , and prohibiting the contrary . 2. That the Reformation in Worship , Government , &c. which shall be setled and established by the Parliament is judged and taken for granted by them to be according to the minde of Christ , else why have they called so many able , godly and learned Divines to consult with for that purpose , and stood so much for a Reformation according to the Word ? and why else will they establish it , if there be any other more agreeable to the Word ? so that whatsoever other Government after all debates and Reasonings is rejected and refused must be thought not to have such a ground in the Word , for if it had , why was it not established and owned , but comes to seeke for a Toleration and Connivance ? Now then by vertue of many Scriptures both in the old and new Testament , the Examples of the Kings of Judah in commanding and requiring all the people to yeeld to the Reformations made by them ( and in particular the Spirit of God commending Iosiah for making all Jerusalem and Benjamin to stand to the Covenant which he had made with God ) the fourth Commandement requiring of the Father of the Family that he see all under his power and charge to worship God ( upon which learned Divines ( as Zanchius ) excellently show the dutie of Magistrates in reference to commanding and providing that their people shall worship God according to his will ) Rom. 13. 4. Ephes. 5. 11. 1 Tim. 5. 22. 2 Iohn 11. v. Revel . 〈◊〉 . 20. with many other places in Scripture of removing away of evill , and of not consenting to evill , &c , the Parliament is bound to establish , and to command obedience to that Reformation which is judged most agreeable to the Word , and to suppresse and hinder all other : It was excellently done by the Parliament to call together so many able , godly , and Orthodox Divines to debate and find out the mind and will of God , for Doctrine , Worship , and Discipline , and to give libertie to men of different judgements to bring in their grounds : and after all wayes of enquiry and searching into truth , and a Modell drawn up for them upon good grounds being satisfied , 't is their dutie by their power and authoritie to bind men to the decrees of the Assembly , and not to tolerate any other Doctrines , Churches , Worship or Government to be set up and exercised ; you ought not to suffer the weake to be destroyed , nor the people to be drawn away by every wind of doctrine , but when once upon good grounds the Reformation is concluded , you must defend it against troublesome and turbulent spirits , and in so doing God will be with you , and subdue the people under you , whereas if to please some people you suffer them to enjoy their own way , God will not be well pleased with it , neither can you answer it unto God : You may lawfully , nay ye ought in that which is good to compell men ( though they pretend conscience ) shall the errours of other mens consciences hindr you from yeelding that service which God requiteth of you ? may a Parliament displease God to please men ? or may they be please●…s of other mens sins , and wink at evill to content some persons ? No , Parliaments in making lawes for Religion must depend on the will of God ●…led in his Word in the best and 〈◊〉 wayes communicated to them , and not upon the consciences of some people . 〈◊〉 . The Toleration desired is against the solemne League and Covenant for Reformation , taken by the Parliament , and the Kingdome of England and Scotland , and 〈◊〉 be co●…ed to without 〈◊〉 of that Oath and Covenant , so that the Apologie and motion for a Toleration comes ●…o late , the doore is shut against it , the Kingdomes hands are bound , so that if such a Toleration were not in it●… selfe unlawfull , and against the dutie of the Magistrate , yet now because of the Oath and Covenant 't is unlawfull , so that whatever might have been granted before , cannot now , lest the Kingdome should be guilty before God of Covenant-breaking : Now a●… Toleration , and this moving for a Toleration by the Apologists is expresly against these branches of the Covenant : 1. Against that clause in the first branch of endeavouring the Reformation , of Religion in the Kingdomes of England and Ixeland in Doctrine , Worship , Government and Discipline , according to the Example of the best Reformed Churches ; now in this Petition to both Houses you would be exempted from the Reformation of the best Reformed Churches , so that unlesse you understand the Brownists , New-England , or your own Churches to be the best Reformed , you have broken your Covenant , but though you may understand it so , and may be tooke the Covenant in that sense , yet I suppose you cannot think the Pa●…liament ( whom you s●… to for a Toleration ) took the best Reformed Churches in that acception , but for the Reformed Churches so called and commonly knowne , as of France , &c. so that their granting a Toleration would be against this clause of the best Reformed Churches . 〈◊〉 't is expresly against another clause in the firs●… branch . And sh●…ll endeavou●… to bring the Churches of God in the three Kingdomes to the neerest Conjunction and Uniformity in Religion , Confession of Faith , Forme of Church Government . Directory so●… Worship and Catechi●…ing . Now if the Parliament hath covenanted so , how can it grant a Toleration of so different a Forme of Church Government and Worship , as the Independent way is from the Presbyteriall ? and how can you be excused from explicite formall breach of Covenant in this part of your Apologie , having sworne and sub●…bed to endeavour by all meanes to bring the Churches of God in these three Kingdomes to the neerest Conjunction and Uniformitie in Religion , who in stead of so labouring and endeavouring or ever so much as trying whether you with the rest of the Churches may not be brought into a neere Conjunction and Uniformitie , just before the time the Assembly was comming to fall upon these points in difference to put out this Apologie and to move for a Toleration , before hearing what could be said to you for satisfaction , or ever debating the points in the Assembly : Is this to endeavour by all meanes to bring the Churches of God in the three Kingdomes to the neerest Conjunction and Uniformitie in Religion &c. before so much as ever debating points to conclude magisterially ( as you doe in pages 22. and 24. ) against the Reformed Churches , and to desire an exemption from Conjunction and Uniformitie with the rest of the Churches in this Kingdome . 3. 'T is against that clause in the second branch , that we shall in like manner without respect of persons endeavour the extirpation of schisme , and whatever shall be found contrary to found doctrine and the power of Godlinesse , lest we partake in other mens sins . Now that which you move for is schisme and contrary to sound Doctrine , the Church-way being a schisme , besides many of your Church Principles are against sound Doctrine , and the power of Godlinesse , as that in your Apologie about the subject of Excommunication , as that of a few people having power to joyne together , and set up a Church and chuse what Ministers they will , as that of the Independencie of particular Congregations from any Authenitative power , &c. so that the Parliament in the midst of their Reformation and blessed Conjunction according to the Word of God with the Reformed Churches should in allowing you a Toleration suffer a formall schisme , both in Worship and Government in the midst of these Kingdomes . 4ly , This Toleration sued for is against a part of the fourth branch , endeavouring the discovery of such as have been evill Instruments by hindring Reformation of Religion , or making any faction or parties amongst the people contrary to this League and Covenant : Now the Parliament is bound by this against all persons and things which hinder the Reformation , and makes any faction or parties amongst the people : now whether a Toleration granted , yea but moved for would not hinder the Reformation of Religion , and make Faction and parties amongst the people , let it be considered : I confesse I wonder how the Apologists ever took this Covenant , or having taken it , that they should ever dreame more of a Toleration , or think it possible the Parliament should grant it , the Covenant being so direct against a Toleration : Many of the Church-way and Communion have and doe apprehend all this , that taking the Covenant and a Toleration of Independencie cannot stand together , and thereupon there are Ministers and people of that way had not taken it ( whatever they may of late . I have been told from a good hand that some of the Apologists had much adoe to bring themselves to take it , and that it was a bitter pill to get downe , and one of some qualitie assured me that Mr Nye told him in Scotland , that when the Covenant had passed there , and was to be sent for England , he writ with all earnestnesse and possible Conjurements to Mr Goodwin , Mr Bridge , &c. not to oppose it , or be against it , as much fearing how it would goe downe . To conclude this Reason , For the Parliament to allow such a latitude as a Toleration , it would be against the solemne Covenant : For the Ministers to be silent , and not to witnesse against such a Toleration desired would be in them a breach of the Covenant , and therefore in respect to the Covenant I have taken , I here witnesse against Tolerations of different sects and Churches : The people by vertue of their Covenant are by all wayes and meanes in their places and callings engaged to oppose such a Toleration , by their prayers to God against it , &c. Lastly , our brethren of Scotland are ingaged with all their power and might in their places to oppose it : Now the Apologists in petitioning for a Toleration have not only broken the Covenant themselves , but they endeavour by all their wit and art in this Apologie to bring the Parliament and Kingdome into so great a guilt as the breach of this solemne Covenant . 3. A Toleration is against the nature of Reformation , a Reformation and a Toleration are diametrally opposite ; The commands of God given in his Word for Reformation , with the Examples of Reforming Governours Civill and Ecclesiasticall doe not admit of a Toleration , how many things might be produced out of some Sermons and Lectures of the Apologists concerning the nature of Reformation , and of the Magistrates dutie in Reformation , which crosse and thwart Tolerations ? and if the consciences of some men being unsatisfied must be a dispensation against removing such a thing , or commanding such a thing , there will never be no perfect nor thorough Reformation , for what generall Reformation can there be but will be against many mens consciences ? the takin●… away of what men have long enjoyed , and the bringing in of quite other things will trouble many consciences , and if Magistrates or Ministers may not settle things contrary to the consciences of many , but tolerate and allow them wherin they plead Conscience , they shall never doe Gods work : In King Edwards and Queen Elizabeths Reformations , how was it against the Consciences of many taking away the Masse , Confession to the Priest , bringing in the Common Prayer Booke : In this present Reformation , how much is it against many mens Consciences the taking away the Government of the Church by Bishops , the present Lyturgie and establishing another Government and Forme of publike Worship , who if they might be allowed a Toleration would not admit a Reformation , must not the Assembly and Parliament proceede therefore in the worke of Reformation , because all mens consciences are not satisfied ? if this principle were once given way to , that nothing might be removed , nor nothing brought in which offends consciences , but in such a case persons must have a libertie and Toleration , men would still pretend conscience , and so nothing to purpose should ever be reformed publiquely , and all the Scripture speakes of Nationall and Generall Reformation by way of commanding and commending , it should be just nothing , depending meerely upon Tolerations , that is , there shall be a Reformation unlesse men desire a Toleration , and the upshot of all will be this , that so many of such a mind shall enjoy their way , and so many of another mind their way , &c. and they who will yeeld to the Reformation by Nehemiah and Ezra may , were there ever such Reformations read of in the Scriptures ? 4. A Toleration of men in their errours , this pretended Libertie of conscience , is against the judgement of the greatest lights in the Church both antient and moderne . I might out of Ecclesiasticall Histories , as Theodoret , & ●… . relate the praises of those Emperours Theodosius , Arcadius , &c. who would not suffer the meetings of the Heretioues , but did by positive Lawes amerce and banish them , as also the brands and blemishes cast upon those Emperours who suffered the Arrians , and other Heretiques : I might out of Augustine , Ambrose , Calvin , Philip , Melancth●…n , Peter , Marty , Zanchius , Musculus , Bullinger , bring many sentences agains●… Tolerations , and leaving men to the libertie of their owne consciences , and how by lawes and Discipline Magistrates may command obedience to the Worship of God established , and to return into the Unitie of the Church : But out of many I will give you the judgement of two , Augustine and Beza : Augustine in his Epistle to Vincentius writes to this purpose , declaring to him , though he was sometimes of that opinion , that erroneous men should not be dealt with by force but only by the Word of God , yet now by the arguments of others , and by the visible examples of many being reduced from errours by that meanes he had changed his judgement , and that therefore the Lawes of Princes might be lawfully made use of against errours . And for this coactive power he brings many grounds in that Epistle , and he speakes thus : If we tolerate men in their errours , and nothing be thought upon or done by us which may be likely to terrifie and recover them , we shall truly render evill for evill : If men be compelled and terrified , but not instructed , this is a tyrannizing over them ; but again , if they be ●…aught and not feared , they will move the slower to goe in the way of life , not every one who spares is a Friend , nor every one who chastiseth is an enemie : And dost thou think no force is to be used to a man that he may be delivered from the per●…itiousnesse of his errour , when as we know God himself doth so in many Examples , and speaking on that point he saith , it must not be so much considered that a man is compelled , as what that is to which he is compelled : In this Epistle the Father answers some objections brought against compelling men , as that this does no good to ●…ome , as that this is persecution , as that these Heretiques would not doe so , &c. so he writes in his b 50. Epistle to Boniface , and in his c 204. Epist. to Donatus upon the same subject ; And d in his Retractations he retracts this errour which he sometimes held , and had writ of , 〈◊〉 it did not please him that schismatick●…s should be compelled 〈◊〉 〈◊〉 to Communion by the force of any s●…cular pow●…r , and gives his reasons there of the change of his judgement from what he formerly held , because now he had experience how much evill the Toleration and suffering of them did , as also how much the diligence of Discipline would conferre to the making of them better . e Beza in his Epistles and other writings speakes much against Tolerations and the libertie of Conscience pleaded for , and answers to that , whether libertie of Conscience is to be permitted ? No , as this libertie is understood , that is , that every man may worship God after what manner he will himselfe . For this is a meere diabolicall opinion , That every one is to be suffered that if he will he may perish . And in the same Epistle he saith of Tolerations , This is that diabolicall libertie which hath filled Polonia and Transylvania with so many plagues of opinions which otherwise else no countries under the Sun would have tolerated . And in this Epistle he tels him to whom he writes , that which I perceive you call libertie of conscience , but I on every side call an open destruction and ruine : So in his Confession of Faith under that head of the office of the Christian Magistrate he speaks thus . f His office is to preserve the publike peace and quietnesse : now whereas that cannot be rightly done , but the true worship of God must flourish in the first place , from whence flowes all happinesse , it followes that nothing ought to be more looked to by the Christian Magistrates thē to have the Church ordered according to the rule of Gods Word , whose authoritie they may defend and vindicate against all contemners and disturbers : neither are they here to be hearkned unto , who under the maske and colour of false pitie and mercie , and not only by vaine and foolish arguments , but arguments joyned with a great deale of impietie doe exempt false prophets and heretiques from the sword of Princes , when as on the contrary no kind of men are to be compelled with greater severity , as the expresse word of God commands , and religious Princes have alwaies done : And upon that subject , that Heretiques ought to be punished by the Civill Magistrate , he hath writ a book at large , answering all the objections for Tolerations and pretended liberty of conscience : And to the judgement of the Fathers , and the Moderne Writers in this point , I will adde the judgement of the Divines of New-England who are against the Toleration of any Church-Government and way but one : For the Discipline appointed by Iesus Christ for his Churches is not arbitrary , that one Church may set up one and practise one forme , and another another forme , as each one shall please , but is one and the same for all Churches and in all the Essentials and Substantials of it unchangeable , and to be kept till the appearing of Iesus Christ. And if that Discipline which we here practise be ( as we are perswaded of it ) the same which Christ hath appointed , and therefore unalterable , we see not how another can be lawfull . And so in New-England they will not suffer Brownists , Anabaptists , Antinomians . h Mr Cotton the greatest Divine in New-England , and a pretious man , is against Tolerations , and holds that men may be punished for their consciences , as will appeare by his Letter to Mr Williams , and Mr Williams answer , ( both printed ) and his Exposition on the Vials , wherein he answers an objection : But you will say conscience should not be forced , &c. he answers , Why doe you thinke Heretiques were not as conscionable in the old Testament as now ? if any man had a conscience to turne men from God , he would have men of as much conscience to cut them off . 5. The Magistrates Toleration of errours and new opinions is a kind of Invitation to them , a Temptation , and occasion of many falling , who otherwise never would , a snare to many , a stumbling block laid before the weake , the leaving a pit or well uncovered , an opportunitie for Sathan , a mans owne corruption , or seducers to worke upon , and to draw away by : when men may broach opinions and vent them , hold and practise what they please without any danger , nay with the leave and countenance of the Magistrate : what advantage will not Satan and wanton witted men take by this ? opportunitie makes many a thiefe , and impunitie makes many venture , and as 't is a shroud temptation to make many fall , so a Toleration is a meanes of confirmation in the way of errour , a great block to stop up the way of many who might be gained for ever returning , when men know they may have their own way and are at their libertie , they will goe o●… , the engagement of credit , &c. is much being in a way to continue in it , they have no necessity of harkning to Councell , or waighing arguments : But the deniall of a Toleration , and by positive Lawes commanding the contrary , as 't is a great Preservative , so 't is a Restorative , and a meanes of recovering many ; when men see they cannot have their wils , they will consider a little better what they doe , as also review their former thoughts , and so may be reduced ; yea , multitudes have blessed God they have not been left to their owne libertie , but that by severity of Discipline meanes have been used : This evill of Tolerations , and good of Coactions by Lawes hath been seen and approved of by long experience ; Augustine that holy and learned Father from the experience of this changed his judgement about Tolerations , whereas it was his first judgement , and he had in a former Book writ , that it did not please him that Schismaticks should be compelled and forced to communion by the force of any secular power , afterwards he was of another mind , and writes that the grounds of his change were these : 1. The great evill of Tolerations , the great evill that impunitie made many run into . 2. The great good compulsion conferred to the making of many better , which he saw by many Examples of whole Cities converted from Donatisme , and comming to the Unitie of the Church . In the 48. Epistle formerly quoted , he writes thus to Vincentius , That it was his opinion at first that no man was to be compelled to the Unitie of the Church , all was to be done by perswasion , we were to strive by disputation , and to overcome by reason , lest we should make those fained Catholiques , whom we knew to be open Heretiques ; but this my opinion was overcome , not by words , but by demonstrative examples , for first of all my owne city was brought to me for an Example , which being wholly for Donatus was converted to the Catholike Unitie by the feare of the Imperiall Lawes , so many other cities were named and reckoned up to me , to these examples brought me by my Colleagues I gave place : we see not 〈◊〉 few men , but many cities who were Donatists to be now Catholiques , and vehemently to detest that diabolicall separation , and zealously to love unitie : which persons were by the meanes and occasion of this feare ( which displeases you ) made Catholiques by the lawes of the Emperours from Constantine down to these present Emperours : How many did therefore remaine Donatists because they were there borne , and no men did compell them to come out from them , and to goe to the Catholique Church : The terrour of these Lawes , in the promulgation of which the Kings of the earth served the Lord , did so profit all these , that now others say , thanks be to God who hath broken our bonds , and hath translated us to the bond of peace ; others sory we did not know this to be the truth , neither would we have learned it , if we had been left to our libertie , but feare made us attentive to know it : Others say , we were terrified from entring in by false feares , which we should never have knowne to have been false , but by entring in , neither should we have entred in , unlesse we had been compelled . And so a Augustine against Gaudentius speakes thus : Whereas you thinke none must be forced to truth who are unwilling , you are deceived , not knowing the Scriptures , nor the power of God , which makes those willing who when they were compelled were unwilling . And in his books of b Retractations he gives the experience of this fifth Reason as the ground of retracting what he had formerly writ and held in this point . c Learned Beza observed it in his time , that Tolerations of sects , and Libertie of conscience ( as it was called ) was the ground of filling Polonia and Transylvania with so many pestilent opinions , which otherwise no people under the Sunne would have suffered , and that if the Magistrate had tried by all meanes in Transylvania , &c. to have restrained that libertie , they had not been brought to that condition which he judged no lesse miserable then Mahumetisme it selfe : And he wishes that France had given Polonia an example of this one thing , and showes the great difference between the peace and true liberty of conscience enjoyed at Geneva , and in Polonia , one granting Tolerations , the other none . So d he shewes the benefit and good of compulsion , I passe by that , Augustine being taught by experience it selfe , witnessed so often against the Donatists , many to be of that disposition that they are by nothing more kept in dutie then by severity of Discipline , so that what at first they left for feare of punishment , afterwards they willingly cast away , professing the sharpnesse used to have been very profitable . We have seene also by our own experience in this intermysticall season ( though there hath been no formall Toleration ) yet for want of Government setled , and people having been left to so great libertie , multitudes are fallen , and doe daily to Antinomianisme , Anabaptisme , Independencie , yea to denie the Immortalitie of the Soule , and then no expectation but many will fall more and more : Independents and all kinde of Sectaries ( as long as they can have their libertie ) snuffe up the wind , will not hearken to any way whereby they may receive satisfaction , but if once the Magistrate declares , and by laws concludes one way of Church-worship and Government , then it may be they will heare Reason : Men as long as they have any hopes will stand out , who yet when they see no remedie , will examine and consider : Now what account God will exact for his Name prophaned , for the Sacraments and Scriptures abused by the handling and administration of them who are not called , and what answer must be made for the ruine of Soules , harvest of sinne , corruption of doctrine alwayes following the publike Toleration of heresies and schismes , I humbly leave to be fully considered of , and wisely prevented by the High Court of Parliament , who must thinke , that silence provokes , and sufferance emboldens men to forsake Gods Truth and his Church , even as in civill affaires the neglecting of justice maintains disorders . 6. A Toleration of one or more different wayes of Churches and Church Government , from the Church and Church Government established , will be to this Kingdome very mischievous , pernitious and destructive , in regard of the effects and consequents of it ; how faire soever a Toleration may be pretended , and how small soever the differences , yet 't is of a vast and dreadfull consequence to this Kingdome : Different Formes of Churches and Church Government in one state must needs lay a foundation of strife and division therein . It is the admitting of a seed of perpetuall division within its selfe , an opening a sluce to let in strife and contentions in all places publike and private , Church and Common-wealth , in Parliaments , Corporations , among the Ministers , in Families : Now how great an evill this is all wise states know , and can stand with no Christian policie , however it may agree with Machiavillian : The different Interests and Principles of the Churches established and tolerated with other things concurrent , especially in the partie tolerated apprehending themselves the weaker will be working in them to watch all advantages to grow and increase , and to get into places and favour with great men and Princes ( as we see the Heretiques did in Ecclesiasticall Histories , and the Arminians in the Netherlands with the Magistrates , and will never rest working till they get the upper hand , and suppresse the other . ) But besides the continuall heart-burnings and divisions betweene the Ministers of the different Churches , the people among themselves , the husband and wife with the corruption of doctrine , a Toleration will be a likely meanes of producing civill warres in this land , and whereas now we have a warre between King and Parliament , we may expect a warre amongst the people , yea the Toleration desired would prove a mighty advantage for the Court party to make use of those sects , and by enlarging some favours to them ( being the weaker partie to gain them ) by their help to overthrow the Government established , and to advance the Prerogative , the sad effects and mischiefes already ( without any formall Toleration ) of the different Churches and Governments , doe appeare in the jealousies , divisions , delayes , laying down of places , in not being so active , &c. whereby the Court partie is strengthened , Reformation hindred , and the good partie weakned : Now considering the many dangerous effects and consequents of a Toleration to this state , and considering the small differences betweene the Apologists and the Presbyterians ( as themselves say ) and that they can for a need come to our Churches , and partake in the Sacraments , hold Communion with us as the Churches of Christ , why should they have different Churches and Government allowed ? The Parliament upon so small a ground and needlesse a cause hath the lesse cause to give way to a Toleration , which would certainely produce so great mischiefs and evils . 7. Independencie and the Church way besides the evill of it in its selfe considered , ( as being a schisme in forsaking the reformed Churches and constituting new , the way of constituting Churches by the people , the way of making their Ministers , the refusing of beleevers and their children to the Sacraments ( unlesse they be Church members ) with many more , all slat against the Primitive patterns ) hath ever been from first to last a fountaine of evill and a root of bitternesse , of many bitter divisions and separations amongst themselves , of manifold errors and other mischiefes in those Churches and places where they lived , God having alwayes witnesses against it , and never blessing it with peace and truth . I shall not need to relate the histories of the Anaptists ( the highest forme of Independencie and the Church way ) what evils they fell into , and the mischiefes they brought upon Germanie , and how God cursed and scattered them : As for the Brownists the middle forme of Independencie , the Apologists themselves confesse they had fatall miscarriages and shipwracks ; And I could tell a sad storie ( but that it would be now too long ) even from Bolton and Browne the first and prime leaders down to the present Brownists at Amsterdam , of the Apostasies , Heresies , Separations and bitter divisions , with the untimely fearefull ends which have fallen out amongst them , but in respect my booke so much exceeds the proportion intended , I shall reserve that for a more distinct handling . And for the semi-Brownists and Independents ( so cal'd by way of distinction ) they have not been free ; The Churches of the Apologists have had their bitter divisions and fearefull miscarriages , as the Reader may remember in these pages of this present Answer , pag. 35 , 36 , 37 , 142 , 143 , 144. with some erroneous conceits fallen into and preached in one of their Churches : So in the Churches of New-England there have been so many errors , differences and evils , that I beleeve had we but a true impartiall storie of New-England for the first seven or eight yeares ( after they were come to any number ) we should have the strangest storie ( next that of the Anabaptists and old Brownists ) one of them in the world ; in a word , they were brought by their Independencie and Church principles next dore to ruine both spirituall and temporall , the sad experience of which hath made them wheele about of later yeeres towards Presbyteriall government , and in stead of that , not being yet formally come to it , to take aliquid analogum in the first constituting of Churches , making Ministers , &c. which at first they did not , and to give more power to Classes and Synods then they did many yeares agoe , as by comparing some Letters from thence in those times written by Ministers over into England , and Mr Cottons late booke will be evident . In a word , he that will observe it shall find the end of Independencie infinite schismes , separations , errors , inconstancie and uncertainty in judgement , yea barbarisme and confusion , and the Toleration of it by this State would be the opening of a sloud-gate to many other errors and evills besides what evill is in that , being a way all along wherein it ●…iffers from the reformed Churches either beside or against the word of God : And should the Parliament , which God forbid , and I hope is farre from their thoughts ) give the Independents a Toleration of their way and Churches , they should give they know no●… what , having never yet spoken out all that they hold ( this Apologie containing but a little part of their way ) besides taking in their second great principle , page 10. Apolog , of not making their present judgement and practise a binding law for the future , the Parliament may grant grosse Brownisme , Anabaptisme within a short time , many falling off according their principles of new light , to cast off communion with their own Churches , as some of Mr Sympsons have done ; and let it be but remembred what I now write , whether some of the Apologists ( if they come not in and joyne with the reformed Churches ) doe not within a few yeeres goe a great way further , I think , had they staid together in Holland till this time , without any hopes of a Toleration here , some of them had gone farre by this time of day : Anointing with oyle was begun to be brought in , Hymnes had been moved for in one of their Churches , and if I may beleeve the report of a religious Person in an open company affirming it againe and againe , when I doubted it , that a member of the Church of A●…nheim ( who was also named to me ) related , that had they staid there a little longer , the ordinance of Hymnes had been practised amongst them , one being chosen and agreed upon by the Church to exercise that ordinance . And I am able to demonstrate it , that the Apologists keeping but to their principles ( besides the principle of a Reserve ) must yet goe a great way further , and supposing the Parliament should make a proposition to them , Wee will grant you this and this , and so ( which be the present principl●…s you hold forth ) but if you bring in any thing more or goe farther , then your Churches shall be dessolved , and we will recall what we granted you ( because we will be sure to know what we allow in matters of Religion , be at a certaintie for that , ) I doe not thinke the Apologists would accept of a Toleration upon those tearmes , and such a condition : The beginnings of errors commonly are most modest , but let alone some time , they exceed all bounds , how farre most of the Arminians proceeded beyond what Arminius held , or themselves at first , the learned books of many Divines and experience showes , and if a Toleration were granted to the Apologists and all those of their communion to exercise their consciences , I feare before a yeere went about many would turne Anabaptists , &c. but I desire rather to pray against a toleration , then to prophecie of the evill of it : But supposing the best that can be , that the State had an Assurance the Apologists and their Churches would not goe one step further then now they hold , the Toleration should not be made use of to any further errors , yet the Parliament should not allow it , unlesse they would grant a Toleratiod of Brownisme ; and if Brownisme be a bitter error and way , then the way of the Apologists is not very sweet , their way being but Browns younger brother , agreeing with the Brownists in the nature and definition of the visible Church , in the Independent power of a particular Congregation , in the way of making Officers , in the way of their ordinanc●…s , as Prophesying , in the way of Forms of Prayer , in the Sacraments , none to be admitted but Church members , cum multis alijs , and I desire the Apologists to give any materiall difference ( however their grounds are different , and they doe not goe so farre in consequences , nor are not so grosse ) between their Churches and the Brownists : As for that of the power of the people and the Officers , in giving the power to the Officers , but the Brownists to the people . I answer , however the Apologists differ in that point from the Brownists , in words , phrases , methods , and give us many fine words and flattering similitudes , going about , yet the truth is they differ not in substance in their practise , but all comes to one end and issue , and all is resolved into the body of the Congregation , and their power from first to last amongst the Apologists as well as amongst the Brownists , ( though here 't is carried in a fairer way , as fine wits must doe , and that they may have something to say , wherein they are not Brownists , ) but of this the Reader may see more in this Answer , page 204 , 205 , 206. 8. The Presbyteriall way , the order and governme●… of the reformed Churches hath been countenanced from Heaven , and blessed from above with the preservation of the truth and unitie of Religion , against heresies and errors in Doctrine , Idolatry and corruption in worship , and all sorts of sects and ●…chisme , it hath been free of those mischiefes and evills of errors and divisions which the Independent Churches have swarmed with , and that through a long tract of time and the experience of almost a hundred yeeres together : In reformed Churches where this government hath been set up , and hath had its free way and exercise even where it hath wanted the advantages of the Magistrate being a member of the Church , and hath had many disadvantages in regard of the spirits and dispositions of the people with many temptations to errors , yet it hath in those places kept out errors and schismes , preserved puritie of doctrine and peace : For example , in the Churches of France , it is evident by many yeeres experiences ( though their Princes be popish ) and they live in the midst of Papists , yet by Gods blessing upon their government and order , their Churches have been and are pure in doctrine , few or none falling to Popery , Arminianisme , or to sects and sch●…smes , and when any errors doe arise amongst them , yet by meanes of that governement they are soone suppressed , and prevented from spreading . It was the observation of Beza in his time , of the French Churches , though France was grievously afflicted and oppressed by many , yet for that which concerned Religion it was free from all troubles and stirrs : And yet notwithstanding there was nothing wanting of all those things by which Satan might easily draw and move the French to all kind of troubles ; for example , an inbred naturall lightnesse in that Nation , wits very ready for subtiltie and ●…iceties , the mind of the Magistrates intent also upon it , that all manner of wayes the Christian Churches might destroy themselves with their inward dissentions : notwithstanding all this , no strength of the adversaries hitherto , no not in the midst of all the tempests of warre , hath been able to beare thorough the most strong bu●…warke and wall of Ecclesiasticall discipline . For the Church of Scotland , I have heard it often and that from good hands , that during the free use and exercise of Presbyteriall government there , never any heresie or schisme tooke the third man , but by meanes of that governement it hath been pul'd up at first , and either the particular person broaching the errour recovered , or however prevented before three have beene infected with it : * Beza in his first Epistle gives a notable testimony to this government by the blessing of God upon it in the City of Geneva : Geneva ( be it spoken without offence ) hath rather escaped then overcome all the inward tempests against Religion , so great as no City perhaps under Heaven hath done the like , it never yet felt any differences nor contentions of the Pastors amongst themselves in points of doctrine , 't is free from the furies of the Anabaptists , the contagion of the Libertines , the blasphemies of Servetians , a City otherwise open to all strangers and comers , and for that cause very fit and subject to the wiles of Satan . But truly it owes all this by Gods blessing to the Ecclesiasticall discipline duely and diligently observed , which also now causes that all sorts almost out of all nations under Heaven there gathered together , in peace and in true liberty of conscience , doe willingly accord together . The Commissioners of the Church of Scotland tell us , that this government hath made the Church of Christ terrible as an army with banners , and like a strong and fenced City , against which the adversaries have despaired to prevaile , but by making a breach in this wall , and where they have gained ground or gotten any advantage , either the wall hath not been built , or being built hath been broken down , or not vigilantly kept by the watchmen . But there will be objected against this a passage lately printed in a book of Mr Simpsons , that there have beene as great defections both of Ministers and people unto errors under Presbyteriall government as under any other : as it is cleare in the Low-Countries where so many Ministers and people turned Arminians , Papists , Socinians : I have instanced in severall reformed Churches , and showed Gods blessing upon Presbyteriall government , here 's only one instance among all the reformed Churches brought against it , and to that I shall give these three answers : Though the Churches in the Low-Countries are Presbyteriall , yet withall ther 's a Toleration of other Churches and government there , which is one of the causes of it and hinders Presbyteriall government : A Toleration will spoile any Church and government ; if Presbyteriall government be setled , and a Toleration given in this Land , that will marre all ; so that the Parliament may be pleased to take notice by this , and observe the difference between those Churches which have no Tolerations , as Scotland , Geneva , and the Low-Countries which grant a Toleration , the one are pure in doctrine , &c. the other makes Ministers and people turne Arminians , Socinians , &c. 2 Answ. There 's another Reason why it may so fall out in the Low-Countries , because Presbyteriall government hath not its free course there in Synods , but 't is much disturbed over 't is in France , Geneva , Scotland , whereas by their Canons and Constitutions in the Netherlands , there should be a Nationall Synod once in three yeeres , they have not , nor cannot procure one in twenty yeeres and upwards ; and whereas Provinciall Synods should be yeerely , they have them in some Provinces but once in five and seven yeeres ; besides there are other disturbances in Presbyteriall government which hinders the free course of it in Holland , many encroachments are made upon the rights of their Church due to them by vertue of their discipline , and heretofore established : In a word , that Anabaptisticall and Familisticall spirit in many , and that corrupt spirit and principles in others , with those principles of Toleration , doth much check and stop Presbyteriall government from having its perfect worke , and bringing forth its full effects . The true Reason of so many Ministers and people turning Arminians and Socinians in the Low-Countries , was the want of Synods , which Arminius and his followers alwayes declined , and by flattering the Magistrates kept off for many yeares , in which time so many fell , whereas if Presbyteriall government had had its course , and a Nationall Synod had been called , yea but a Provinciall for the Arminians to have answered in at first before it had so much spread , and they gained so many of the Magistrates on their side , we should have found there would have been no ground for Mr Simpson to write thus , As is cleare in the Low-Countries where so many Ministers and people turned Arminians , Papists and Socinians ? In a word , till the calling of Synods , and the power of Presbyteriall government was shaken , and some Arminians by flattery and policie wrought to put by Ecclesiasticall Assemblies , and appealed to the Magistrates , as Mr Simpson does in this Apologie from the Assembly , there was not so great a defection both of Ministers and people unto errors , in turning Papists , Socinians , &c. 3. Though Presbyteriall government hath not its free course in the Low-Countries as in France , Geneva , Scotland , besides the Toleration there , yet there are infinitely fewer miscarriages in censures , divisions , errors in the Presbyteriall Churches then in the Independents , there having been more contentions , miscarriag●…s , falling into errors in one small Church of the Independent way at Amsterdam , and that within lesse then one yeere , then in all the Churches in some Provinces : I remember perfectly , I have read in Mr Pagetts Arrow against Separation ( a man who lived long in Holland , and much versed in the Controversie ) how he showes , that out of a few members in the Brownists Churches more fall to Anabaptisme , &c. then out of many thousand members of the Presbyteriall Churches amongst the Dutch , or out of all the English Reformed Churches there . So that notwithstanding this new objection brought against Presbyteriall government if the Parliament should please to settle it , and that in the full power and free use of Classes and Synods , denying also a Toleration for Independencie ( unto which all erroneous and discontented spirits upon all occasions would flow and gather ) instead of opening a wide gate for errors , divisions and many other mischiefes , they shall lay a sure foundation for truth and peace in these Churches : And in the last words of the Commissioners of the Church of Scotland I conclude this last Reason against a Toleration : The Church of England which God hath blessed with so much learning and piety , by this Reformation and uniformity with other reformed Churches , which all of us have solmnely sworne and subscribed to endeavour in our severall places and callings , should be a praise in the earth . Now did not other occasions call me to take off my hand , besides the booke it selfe swelled already to such a number of sheets , I would have answered all the reasons brought both for Tolerations in generall , and particularly for the Congregationall way , as that men are to be perswaded in matters of Religion and not compelled , as that the Conscience is to be left free , as that the deniall of a Toleration will be a great persecution , as that this is the way to make men hypocrites , as that Gods people are a willing people , &c. but reserving this to another season , in the close of this Discourse I will propound these following questions to the Apologists : 1. Whether the commanding of men by the power of Lawes to doe their duties , to doe the things which God requires of them , with the using of outward meanes to worke them to it when unwilling , be unlawfull for the Magistrate , and against Christian libertie , yea or no ? 2. In your moving for a Toleration , doe you desire it for you five only , with those who are actually and will come in to be members of your Churches , or for all the Churches who are of the same way and Communion , if for your selves and Churches onely ( which would be more tolerable , a few then a great number , and you being persons of more worth then most of the others ) consider the solemne League and Covenant is against it , That we shall without respect of persons endeavour the extirpation of schisme , and whatsoever shall be found contrary to sound Doctrine ; so that you cannot be tolerated more then others , besides if that were granted , you being but five Ministers and making up but three or foure Churches , the Parliament would be never the neerer in giving satisfaction , for what should become of all the rest of the Ministers and Churches in City and Countrey , of Mr C. Mr B. Dr H. Mr L. Mr G. Mr W. &c. the Parliament would be accounted partiall and further off from giving content then if they granted none at all . But if it be said you desire it for all Churches of your constitution , I answer , expresse so much under your hands , and I will then give you an answer . 3. Whether would you have a Toleration granted in the generall , and indifferently for all consciences , sects , and opinions ; or only for some sort of opinions ; I suppose , being wise men you will not expresse your selves for a Toleration in the first sense , but in the latter : I desire to know of you then what limits and bounds you will set , and where the Parliament shall stop , and what rules you will give for this , as first whether the limitation shall be a Toleration only for all different formes of Church-Government and order , so long as they agree in Doctrine with the Church established , and are Orthodox ; but not of doctrine : Now if you hold so , then the Brownists , and the Bishops , with those who are for the Hierarchie must be tolerated as well as you ; many Episcopall men being sounder in doctrine then some of your way , and if so , then the simple Anabaptists , and that sort of simple Anabaptists called Dippers will come in too , saying , that Baptisme at such an age , and baptizing in rivers by dipping , are but matters of order and time , and what if yet a new forme of Church Government , and way of externall order in the Administration of Gods Ordinances be set up by some , a way which hath never yet beene practised by any , must that be tolerated also ? consider with your selves whether there may not be a safer allowance of difference in some doctrines and opinions , then of different governments , as also what you have expressed of the consequence of Church Government and order , and then resolve me whether you will have all formes of Church-Government allowed , and in my Rejoynder I will apply my selfe particularly to show you the danger of that , and how much hazard there is even of the Doctrine from the Discipline and Order , if that be not right . Or secondly , would you have a Toleration in points of Doctrine too , namely in lesser differences , I desire to know what you will make the rule and measure of those lesser differences ? whether whatever may stand with saving grace , and is not against the fundamentals of Doctrine and civill Government , or what else ? Now if you meane so , who shall determine and judge what may stand with saving grace , &c. every Heretick , Socinian , &c. will plead his opinion may , and I aske of you , whether many points and practises very bad and pernitious may not stand with saving grace in some men , at least for a time , what say you to Polygamie that hath stood with saving grace , may that be tolerated ? what think you of many Arminian Tenets , some Lutheran opinions , Antinomian Doctrines , and other dangerous points held by great Schollars , as by Brentius , Osiander , Flaccius , Illyricus , may not some of these opinions stand with grace , and might not some of these have grace , and must these now be allowed to be preached in a Kingdome that hath established Articles of Religion and a Confession of Faith ? and shall such preachers gather people into Churches ? if all points may be preached , and Churches allowed for all Doctrines that are not against fundamentals , and that may stand with saving grace , there will be a strange face of Protestant Reformed Churches , infinite novelties may be broached , and great stirs caused in a Kingdome , I desire you in your Reply to state your lesser differences , and to set downe your Boundaries , what , and what not , and accordingly I shall answer ; In the meane time from these few hints , you and the Reader may see , besides the unlawfulnesse , there 's difficultie where to fasten a Toleration . Now in the close of my discourse against Toleration , I take the humble boldnesse to represent to the Honourable Houses of Parliament , that t is the Magistrates dutie not to suffer schismes , heresies , and other errours to grow and increase in the Church ; for as they are Magistrates they truly serve God , whose Ministers they are , and kisse the Son , in revenging the injuries wantonly committed against God and his truth , and in preserving the externall politie of Doctrine and manners : one of the great services Princes and Parliament performe to Christ in reference to their great and high calling , consists in making Lawes for the observing the Worship and Government of his House , and by Lawes prohibiting all other worships and governments . And I humbly beseech the Parliament seriously to consider the depths of Satan in this designe of a Toleration , how this is now his last plot and designe , and by it would undermine and frustrate the whole work of Reformation intended , 't is his Master-piece for England , and for the effecting of it , he comes and moves not in Prelates and Bishops , not in furious Anabaptists , &c. but in holy men , excellent Preachers , moderate and faire men , not for a toleration of heresies and grosse opinions , but an allowance of a latitude to some lesser differences with peaceablenesse , this is candidus ille Diabolus , as * Luther speakes , and m●…ridianus Di●…bolus , as Iohannes Gersonius , an●… B●… expresse it , comming under the merits of much suffering , and well deserving , clad in the white garments of Innocencie and Holinesse : In a word , could the devill effect a Toleration , he would think he had gained well by the Reformation , and made a good exchange of the Hierarchie to have a Toleration for it : I am con●…ident of it upon serious thoughts and long searching into this point of the evils and mischiefe of a Toleration , that if the devill had his choice , whether the Hierarchie , Ceremonies and Lyturgie should be established in this Kingdome , or a Toleration granted , he would chuse and preferre a Toleration before them , and would willingly part with , and give up all those for a Toleration of divers Sects and different Churches . To conclude , if the way of Independencie be of God , and the Apologists can make that good , let it be established by the Parliament , and let 's all come to that ; if it be not , why then should it be tolerated ? and why did the Apologists move for a Toleration before that ever it came to be debated and argued in the Assembly . And now for a conclusion and closing up this Answer to the Apologeticall Narration , I might as some Authors doe in answering Bookes gather together , and draw up into one all the maine particulars of the Apologie animadverted upon , and put them under certaine heads , and ranke them in their severall formes , and so present a Synopsis of them to both Houses and the Reader , whereby they might have all in their eye at once , see much in a little : As 1. all the expressions of the high praises of themselves and their owne partie scattered up and downe in the Apologie . 2. The Aspersions , Depressions , Insinuations both open and more secret of the Reformed Churches , and of the Assembly . 3. The crossings and interfearings of some passages in the book with others . 4. The plaine and manifest untruths expressed in many pages . 5. All the Reservations and Concealments of matters both of opinions and practises in the Church-way . 6. The double doubtfull expressions both in words and matter . 7. The mistating of the questions in difference both on their owne side , and the Presbyterians , stating their owne differences with the lowest , and the Reformed Churches at the highest . 8. The generall expressions without comming down to 〈◊〉 〈◊〉 which being deducted and extracted from the Ap●…ie , what remain●… behind ( saving some few argumen●…s hinted ) but a just testimo●… of the Parliament and Assembly , with a 〈◊〉 character of the people and multitude , and a brand upon the old separation , which pa●… ▪ also of the Parliament , Assembly ; People and Separation 〈◊〉 brought in , both the praise of 〈◊〉 , and the dispraise of the other , in reference to the magnifying and commending the more the 〈◊〉 and patience , &c. of the Apologists , but I spare ; the wise Reader may observe the passages , and I have animadverted upon them all along in my Answer . I could have ▪ made one part of my Answer to this Apologie 〈◊〉 strange ( though ●…ue ) paraphrase upon it ▪ and andin●… 〈◊〉 have 〈◊〉 the Narration of themselves for the most part contrary : But I shall reserve that , with some other things I have yet to say i●… matter of fact , till I put out my Rejoynder to their Reply : In 〈◊〉 meane 〈◊〉 I shall conclude this Antapologie with ●…rning my 〈…〉 by dissolving your Churches , and comming in to us , and that you may repent and recall this Apologie , I will represent to you the greatnesse of your sin and folly in making the Apologie , and it stands in these particulars : 1. It was an unseasonable disorderly work for the time and way of it . 2. 'T is a Narration full of mentall Reservations , high praises of your selves , but censuring and scandalizing the Reformed Churches of Christ. 3. There are many untruths in it , and that not only where you make naked ▪ relations o●… things , but where you make professions before God and the world ; yea , ●…here you make serious Invocations of God to a●…est them , and men also , and all this is done publikely by printing , and deliberately , and upon a designe to take the more with the people , and to make way the better for a ●…oleration . 4. There is a breach of the solemne Covenant subscribed by you , especially in that clause of the first branch , we shall endeavour to bring the Churches of God in the three Kingdomes to the neerest Conjunction and Uniformitie in Relegion , Confission of Faith , and Forme of Church-Government , in stead of which before ever you ●…o much as tried and endeavoured it , by debating ▪ those matters of difference in the Assembly , whereby it might be brought to an Uniformitie ; you endeavour by this Apologie a Toleration , and sue for an exemption of Conjunction and Uniformitie in Church ▪ Government , which is strange you should desire , especially having cove●…anted to the contrary , which breach of covenant is aggravated also , that you do not onely do it your selves , but you labour to bring the Houses into it by moving them to grant you a Toleration : Now if a simple and single untruth need repentance , what repent●…nce ought there to be for such a compounded aggravated evill as yours ●…s : And as I have represented it to your own consciences that you may smite upon the thigh , so I turne you over to your Churches , whereof you are Ministers , that they deale with you for your great sin , and either bring you to Con●…ion and Repentance , or else proceed to censure , did I know where your Churches dwelt and where they meet , I might then come and complain to them of your great sin , but in stead of comming , I send them this Answer , and hereby give them notice , and 〈◊〉 ready to satisfie any that shall desire further proofe , and in stead of declaring by letters the offence , I doe by printing declare it , and require of the Churches , especially Mr Sympsons Church , as they will not be guilty of suffering known sinne in the Church , as they would not suffer sinne to lye upon a brother , and as they would vindicate the glory and honour of Christ , that they call Mr Sympson to an account and admonish him , and bring him to publike repentance for his publike sin , or else upon impenitencie and obstinacie that they cast him out of the Church ; and I beleeve the sin he is charged with will fall under the subject of that dreadfull sentence according to what sins your selves judge that sentence is to be put in execution for , Apol. pag. 9. But if Mr Sympsons Church neglect , and will not question this sin , then I desire the rest of the Churches of that Communion to send to the Churches of the Apologists , and to charge them with their countenancing of sin , and if the Churches will still beare and wink at sin , and continue impenitent , that then the rest of the Churches , namely , Mr Lockiers , Mr Carters , Dr Holmes , &c. doe pronounce the heavy sentence of Non-communion against the Apologists Churches , and further to dèclare and protest this with the causes thereof to all other Churches of Christ , that they may doe the like , to send also to New-England , and give notice to all the Churches of the Separation , that they may Non-communion the Apologists Churches . But if the particular Churches of the Apologists , and all the Churches of their owne Communion will all hold to favour sin , neither question the Apologists , nor their Churches , then we shall have a cleare instance of the partialitie of those Churches , and of their allowing of sin among themselves , and of the insu●…ticiencie of those Remedies of Submission , Non-Communion , Declaration and Protestation . FINIS . Notes, typically marginal, from the original text Notes for div A38090-e590 * Calv. epist. 65. Melanct. Verum si in nobis omnibus esset is animus qul esse debet aliquod forsan remedium posset inveniti . Et certè foedum exemplum transmi●…imus ad posterot , &c. August . Vincentio Epist. 48. Nunc vero etiam si tibi nihil profit , non puto nihil ijs profuturam qui eam legere cum Deitimore , & sine personarum acceptione curaverint . a Beza Epist. 1. And 1. Duditio , Dominus te totamque familiam ob omni malo , ac praesertim a Daemoniss meridianis istie obambulantibus custodiat . Notes for div A38090-e2700 * Mat. 1. v. 18 , 19. Acts 7. from v. 2. to v. 57. Acts 22. v. 1. to v 2●… . Acts cap 24. Acts cap. 26. a Justin. Mart. 2. Apolog. pro Christianis . Tertul. Apol. Athenag . Apol. vel legatio pro Christianis . Athanas. Apol. Arnobij Apol. Eulog . Apolog●…t . Sanctorum Martyr . b Zuinglij Apol . qua ad crimina respondet . Apologet. contra Episcop . Constant. Bucer . Apolog. contra Brentium . Dannaei Apolog. pro Helvet . Ecclesijs . Apolog Dan. pro adoratione . Melancthonis Apol. August . consess . Apolog. pro Luthero : Gualtb . Apol pro Zuinglio . Beza Apolog. Jevelli Apolog. Eccl. Anglicanae . Mort. Apol. Cathol . c Sc●…venfeld . Apol. contra Fabium , Apol ad Rege●… . Hung. de mediatione . Stancari . Apolog. Vorstij . Theses Apolog. Exeg . Apol. Oratio Apolog. Bertij Apolog. Apolog. Remonstrantium . Apolog. Schast . Francae . D. P. Dirick P●…ps Apol Apolog. Episcop . Francisc. de S t● Cl. d Apologie of the Brownists . Robins . Apolog. Justif. of Separat . e Apolog. for Ch. Cove . Apol. Reply Davenport . * Page , 4. 11 , 19 , 12 , 24. Apolog. Apolog. M S. to A. S. cap. 5. pag. 83. Apolog. Dissert . de Guber . Eccl. pag. 620. Quinam buju●… criminis rei judicentur me quidem latet , neque in qirere ad nos attinet . Hoc scio , no●… convenire in eos , qui intra sententiae nostrae terminos se continent . Apolog. To his loving friends Mr Henry King , Mr Tost , Mr Smith , Mr Raner , Mr Mapp . Apolog. Apol. Iusta & necessaria per Joh. Robins . cap. 6. De conjugio per pastores Ecclesiae celebrato . Reformat . of Ch. Govern. in Scotland , pag. 4 , 5 , 18 , 19. Reformat . of Ch. Govern. in Scotland , pag. 10. Reformat . of Ch. Govern. pag. 18. 'T is laid for a common ground by the Divines in all the ●…eformed Churches , that where a whole Nation is converted to the Christian faith , every particular Church is not to be left to it selfe as if it were alone in a Nation , but that Christ hath provided a way and there is a necessity of a common Nationall government to preserve all the Church●… in unitie and peace . Apolog. Page 9. Me●…ch . Adam . vita Whitak . pag. 177. Mr Ra●…b . Narration of Ch. courses , p. 1. The rest of the Churches in New-England came at first to them in Plimouth to crave their direction in Ch. courses and made them their patterne . Apolog. Letter . Mr Cottons letter examined and answered , pag. 44. Mr Cotton himselfe and other most eminent Ministers in N●…w-England had freely confessed that notwithstanding their former profession of Ministerie in old England , yet in New-England till they received a particular calling from a particular Church , that they were but private Christians . Apolog. Robin . p. 10 , 11. &c. 12. de Eccl. Angl. * Robins . Apol. cap. 12. p 78. Propria , inqu●… , & peculiaria in quibus verbi auditionem simpliciter no●… annumero : ●…pote inqua non intercedit inter docentem & discentem communio spirituali●… , sive Eccl. sive personalis , nisi ex unione prae via Ecclesiastica aut personall . Robins Catechis . Quest. May all the faithfull partake in the Sacraments ? Ans. No , except they be also added to some particular Congregation . Apolog. Letter out of Holland . De Ecclesijs reformatis quid aliud dicam ? eas pro veris & genuinis , &c. Ecclesijs bahemus : cum eisdem in sacris Dei communionem prositemur , & quantum in nobis est colimus : conciones publicas ab illarum pastoribus habitas ex nostris , qui norant linguam Eelgicam frequentant . Sacrā coenam earum membris , siqua forte nostro coetui intersint nobis cognita participamus , Robin . Apolog. Apolog. Letter to Mr King , Mr Tost , &c. Apolog. Tertul. de Resur . carn●… , 〈◊〉 . 3. a Chamier . Panstrat . Cathol . lib. 8. de Canone , cap. 3. b Whitak . de Script . perfect . quae . 6. cap. 14. In soro non ex jure humano sed ex lege Mosis pronunciandum esse contendit , Melch , Adam . vit . Carolost . Schlusselburg . de Secta Schuvenck●…ld . Cameron . S●… ver . Iudge in controvers . c. 11. Chamier . Panstrat . Cathol . de Canone . l. 8. c. 1. de persectione Scripturae . Stat●… controversiae . Sect. 16. Cham. de Canone . l. 8. c. 2. Sect. 20. Whitak . de Script Perfect . contra Hum. Tradit . quae . 6. c. 10. Whitak . de Script . perfect . quaest . 6. c. 6. Status quaestionis proponitur . 6 Article of the sufficiencie of the Scriptures for salvation . Vide 39 Articles of Relig. of Ch. of Engl. Serm. at publike Fast , Novemb . 29 , 1643. pag. 26. a Danaei Comment in 1 Tim. 5. v. 13. & v. 17. Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam homines omnia quae Apostolorum temporibus observata suerant sibi putarent imitanda , neque locorum , neque temporum , neque rerum diss●…nilium rationem baberent , e●…am & ipsi suas Dioconissas retinere praec●…è voluerunt . Sed cum posterioribus temporibus , &c. Et certe ●…is impudentes sunt Catabaptistae qui Pauli facti & exempli praetex●… omnes verbi Dei ministros ad manualia o●…era cogendos esse contendunt , ut victum comparent . b Apostolici inter Anabaptist as cognominati sunt , quia Apostolos aemulari in omnibus decreverunt . Hi nudam Scripturae literam tenere se jactabant . Absque ba●…ulo , calceis , pera , pecunia hinc inde vigabantur , juxta Christi verba . Ascende●…ant in tecta domorum , ex quibus habebant conciones , quia Christus dixisset , quae in aurem accepist is ; annunciate in t●…ctis . Pedes sibi invicem lavabant ; cum puer is rep●…erascebant , hoc est pueriliter se gerebant ; uxores , liberos , domu●… , opificia deserebant , quia Christus dixisset : nisi quis reliquerit do●…um , uxorem , &c. propter me , non potest esse meus discipulus , Schlu●…leb , de Secta Anabaptist . Mr Tho : Goodwins answer to a letter with a Qu●…re concerning the Church-covenant . Confident we are ( is considence it selfe can make us ) that there is no commandement given to the Churches for exacting any such covenant of those that are to be admitted into Church-fellowship with them . Quere concerning the Church-covenant . Apolog. Apolog. 〈◊〉 I. G. Letter to T. G. Apolog. Whitaker . d●… Eccles. Apolog. Manuscr . Arg. of M. Nye against set-formes of prayer prescribed . a M. Williams answer to Mr Cottons letter . Queries proposed upon occasion of an Apologeticall N●…ration . Robinsoni Apolog . cap. 12. de Eccles. Anglic. Apolog. Reform . of Ch. government in Scotland , cleared , pag. 18. Dissert . de Gub. Ecclesiae , pag. 11. Robins . Apol. cap. 1. de Eccles . amplitudin●… . a Polit. Ecclesiast . l. 3. c. 〈◊〉 . &c. ●…2 . b Polit. Eccles. l. 〈◊〉 . c. 1. 〈◊〉 Balls friendly tryall of separation . * Gersom Bucerus Dissert , de Gub. Eccles. p. 11. Nos particularem Eccle siam intelligimus quemlibet credentium c●…tum in unam vocationem divinam Evangelij praedicatio●…e sacrarumque institutionum observatione adunatum , ac uni Presbyterio subjunctum , sacros vero conventus uno out pluribus locis agit●…ntem . Nam Paraeciarum in quibus convenitur numerus accidentaria res est , nihil ad Ecclesiae particularis essentiam pertinens . M. Bridges letter to M. To●… , M. Smith , M. Henry King , &c. The Keyes were given to the whole Church ; unles we say they were given to Peter only and his successours : search the Scriptures and see if you can find any place , where any body or particular Church is subiect to one man or officer . Reform . of Ch. government cleared , p. 25. a Robins . Justif. of separat . b Mr Burroughs on Hosea , seventh Lecture , p. 174. If we consider the difference between Ecclesiasticall power and civill power , we shall see it cleare that there cannot be a ministe●…ll head of the Church . c Ames . Med. Theol. Iohn 4 10 , 22. Apolog. * Robi●…s . Justif. of separat . Robi●…s . Catech. A representative Church in a case of faith and conscience without the consent of the represented in the particular decree , establisheth the popish doctrine of implicite faith . a Voetius select . Disput. de quaestione pe●…es quos sit potestas Ecclesiastica , Thes 1. Thes. 4 Thes. 5. Ut autē n ovu●… hic agendi modus colorem aliquem haberet . & tanto facilius mult●…rum politicorum savor , aut saltem Tolerantia Remonstranticis novi●…atibus conciaretur , editu●… est ab Iohanne Vttenbogardo Ecclesialiste tunc Hag●… cometano tractatus de jure supremi Magistratus in Ecclesiasticis . E●…ita fuerunt Grotij piet as ordinum , Episcopij disputatio de jure magistratus circa sacra , Barlei declamatio seu Philippica quaedam in ministros qui orthodoxam & receptam religionem tuebantur , &c. Praeter quae , vulgares & vernaculi libelli , quorum numerus innumerus , & consiones Remonstrantium nihil aliud quam authoritatem & potestatem magistratuum perstrepebant : & nescio qua invidia orthodoxos pastores , ●…orumque legitimos co●…ventus & actiones Ecclesiasticas gravabant . Et hac quidem inprimis in dictis duabus provincij●… ▪ nam in Geldria aliter canebant , aut Mussitabant : quod Ill. Curja conatibus ipsorum minimè faveret . Idem fere accidebat in Frisia Amstelredami , atque alibi , ubi magistratus omnia contra Presbyteria & pastores non statuebat ex 〈◊〉 , aut in favorem Remonstrantium . Post habitam synodum Dordracenam , libelli ipsorum vernaculi longè alio stilo conscripti sunt , quin & in ipsa Apologia ( quam tamen magistratibus probari volebant ) cap. 25. potestatem hanc non parum limitant ac contrahunt , quam tamen tam liberaliter ante hac ad mens●… erant . b Vedelius de Episcop . Constant. magni . pag. 3 , 4 , 5 , 6. Arminiani è contrario in excessu peccant , Etenim ante Synodum Dordracenam contendebant , sub magistratu orthodoxo Ecclesiam per se nullam babere potestatem spiritualem : ministros Ecclesiae officio suo defungi nomine magistratus , ita ut magistratus , quia ipse per alia negotia concionari , &c. non possit , per ministros doceat qui vices ipsius gerant in docendo , quem admndum vicarius Trajani Imperatoris vices gerebat sui Imperatoris . Et sic ministros non habere suam potes●…atem à Christo , sed à Magistratu , qui & quidem solus eam potestatem immediatè à Christo acceperit : Gubernationem Ecclesiae assignabant soli magistratui , ab ea excludentes ministros , nisi in quantum essent vicarij & instrumenta , seu servi magistratus : Speciatim electionem ministrorum seu vocationem , item dopositionem tribuebant soli magistra●… , &c. Contendebant etiamad solum magistratum immediatè sub Christo pertine●… judicium quando controversiae sidei ●…rtae sunt in Ecclesia , Post Synodum in Confess . & Apol. cap. 25. negant eju●… jus aut officium esse , ad decreta Synodica , ut ut verbo Dei conformia sint , observanda obligare ●…omines sua auctoritate & potestate ulla coactiva uti in ea parte , negant etiam magistratum ju●… habere in privatos conventus , sed tantum in exercitia quae in templis seu locis publicis ad magistratum pertinentibu●… instituuntur . Nam cum rebus sua ita consultum putarent , aliter statueba●…t & contrarium , quam admodum alibi a nobis est ostensum . Robinson Apolog. cap. 11. de magistratu polit . Idem prorsus sentimus de magistratu et illius munere quod ecclesiae Belgicae & earum consession●… hac in re , ex animo suffragamur . Burroughs o●… Hosea , sixt Lect. pag. 164 , 165 , 166. ● Ju●…us lib. 1. de Pontif. cap. 7 not . 2. Nos ita distinguamus , m●…gistratus qua magistratu●… est humanae societatis caput , humana ordinatione , qua Christianus vero est divinae societatis in Ecclesia membrum , divina ordinatione , & in eadem custos & vindex ordinis , ut membrum electum ipsius , & not . 4. se Christiani , s●…t praestantia Ecclesiae membra . b Voetius Disp. de quaest , penes quos sit potestas Ecclesiastica . part . prim . Thes. 4. Thes. 5. Rejicimus haec nova dictata Remonstranti●… cap. 25. Apolog quorum prius ; non posse magistra●…ii a●… decreta Synodica ve●… Dei consor●…ia observandum sua authoritate obligare & con . stringere . c Apollo●… . ju●… majest . circa . sacra par . post : cap 3 exam . qu. 12. statuimus quo●… magistratus potestatem habeat coactivam , qua res Ecclesiasticas ex praescripto verbi Dei constitut as , legitima via urget , & subdit is imponit ad disciplinam Ecclesiae stabiliendā , & Ecclesiasticum tuendum ordinem . d M. S to A. S. p. 55 , 5●… , 57 , 58 , 59 , ●…0 . * Concedendum publicum ministerij 〈◊〉 ●…um omnibus sui●… circ●…mstantijs politicis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consideratum , eate . nus magistratus directioni subjectum esse . quod absque authoritate ejus approbativa , seu confirmativa , seu to●…erantiae jurisdictione , ab Ecclesia publicè in ejus ditioneinstitui , & cum a●…paratu politico executioni mādari non possit ; nisi leges Reipublic●… junda . mentales subditis id concedant & tribuant . Apollon . jus majestatis circa sacra . par . post . cap. 3. Exam . quaest . d●…decimae . a Rejicimus haec nova dictata Remonstrantiam : Magistratus nullam esse potestate●… in priva●…s conven●…us , sed ●…tum in publica tempta . Voet. disput penes quos sit potest as Eccl. Thes. 4. a De quest . Penes quos sit potest as Ecclesiastica . b Wale . Tractde officio ministrorum , & authoritate atque inspectione qua magistratus super ministros haber●… debet . c Apollon . sus majestat●… circasacra . d Altera differentia d wateria sumitur , subjectoque administrationum . Politicae administrationis sub . jectum esse res humanas in des●…tione nostra posuimus , ecclesiasticae divin●… esse & sacras docuimus . Iunius Eccles. l. 3. c. 4. Habere magistratum qua talem publicam potestatem judicialem seu judicandi , judicio cognitionis non tantum , sed & decinitivo de negot ijs & caufis Ecclesiasticis . Quod judici●… consequens ●…st , non antecedens ( neque enim sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesia ) adhaec praesuppositive est Theologicum , sed formaliter politicum ; quia disquisitio ultimata in eo non est , an hoc sit verum , sed an velint illud publica authoritate tueri & exequi . Voet de quaest penes quos sit potest as Eccl. par . 1. Thes 4. Apoll ●…us majest . circa sacra . cap. a par . post . pag. 63 , 64 , 65 , 6●… , 67 , 68. Apollon . ●…s majest . circa sacra , cap. 2. examen quaestionis septimae . * Nam & remedium extre●…um atque acer●…mum est ad carnem in homine domandā , ac spiritum vivisicandum , & exemplum efficacissimum , ne pars sincera ●…rabatur , adversus ver●… eas qui in contunacia & imp●…itentia perseverant medium unicum ad Dei domum fermento & Ecclesia Christi scandalia liberandam , atque adeo verbum & sacramenta a pro pbanatione & nomen Dei ab externorum blasphematione vindicandum , Synops : Punor . Theol. Disput. 48. de Eccl. discipl . thes . 59. * Illa vero quae a spirituall Christi regno aliena sunt , effectus , qui ad hoc coeleste Christi regnil pertinent producere nequeunt , proinde quod institutione divina ad eos producendos non sunt sanctificata . Disciplina 〈◊〉 c. clesiastica nihil statuit in hominum bona , jura , dignitates , fortunas , &c. Sed paena quae clavium potestate in●…gitur spiritualis & qu●… hominem internum est spiritualem , ejus slatum concernit . At veroextra speram activitatis politici Magistratus est internum hominem subigers , spiritutiem poenam conscient ijs inferre , vel hominii animas ab ijs liberare . Apoll. ●…us Majes●… ▪ circa sacra . cap. a. exam . quest . 7. pag. 10●… . * Zanch. de Discipl . Eccl. Ad b●…c multa etiam sunt scelera . in quae ne Magistratus quidem Christianus animadvertere so let aut tenetur ex legibus suis , v●…uti sunt privatae in ●…tiae , simultaies , participatio ●…um idalolatris in aliquo impio cultu , dissimulatio verae religionis : deni●… multi ma●… mores , tum domestick , tum publick , qui non turbant aut pac●…m publicam , aut honestatē , & commodum publicum●… Ec●…lesia vero ne ●…sta quidem ferre debet sed corrigere juxta Christi iusti●…tum , Zanch. de Discip Ecclesiast . * Illi certè nullo modosinendi sunt vivere , cii illorum temporali●… vita alijs 〈◊〉 aeterna mors . Za●…ch . de magistr . 168. Beza . Epist. 83. Zanch de Eccl. 〈◊〉 . gubern . p 552. 〈◊〉 quar . praecept 713. Rotterdam , Septemb. 4 t● . 1641. New ; stile . Apolog. Apolog , * Peter . Martyr . loc . commun . Class 4 cap. 14. de exilio . Groe●… etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fugiendo exilium vocarent . Reformat . of Church-government . Reformat . of Church gover . pag. 14. * Bez. Epist. ●…8 * Bez. Epist. 83 Apolog. Catal Haeretic . Schlusselb . lib. decimus de Sect a Stenck ●…elp . * Independēce of particular Congregations pleaded for , pag. 100 , 101 , 102 , 103 a Every particular Congregation is an absolute Church , having no jurisdiction over it but Christs alone , and that immediately , page 52 , 59. a Mr. Herle The Independency on Scriptures , of the Independencie of Churches . h Rise , growth and danger of Socinianisme , page 65 , 66. Reasons against Independent government , pag. 19. * A briefe Narration of some Church courses held in opinion and practise in New-England , by W. R. M. Cottons letter from out of England to M. Skelton in New-England . Ans. to 32 questions . p. 82. Keyes of the kingdome of Heaven . Epist. to the Reader . * Schlusselb . de Adiapho . lib. 13 Apolog. Apolog. ☞ * Mr. Simpsons Sermon on Pro. 8. 15 , 16. pag. 26 , 27 , 28 , 29 , 32 , 33. Sermon cal'd Reformations Preservation , pag. 25 , 26 , 27. Fast Sermon , pag. 20 , 21 , 24. 25 , 26 , 28 , 31. Exod. 32. 24. Reasons against ●…oleration , pag. 43 , 44 , 45. * Page 42. Reasons against Toleration , page 37 , 38. Reason against Toleration , page 49. A Remonstrance of the state of the Kingdome . Printed . 1641. Apolog. Apolog. Apolog. Apolog. 1 Reason . Beza Confess . Fid. cap. 5. de Ecclesia spe●● . 44. de Christiani Magistretus offici●… . 2 Chron. 34. 3●… , 3●… . ●…on . 3 Reason . 4 Reason . Epist. ●…8 . Augustinus Vincentio ex ●…resi R●…gatiana doce●…s se fuisse allquando ejus sententiae , ●…t arbitraretur cum haereticis nulla ●…i , sed solo Dei verbo ●…endum , verum aliorum sententiis & exempl●… superatum m●…tasse sententiam . b Augusti●… Bonisacio viro militari de Caesaris co●… . ●…monstrans illi Donatistarum haeresi●… nih●… habere comm●…ne cum Arria●… , & qua modoratione per me●…um leg●… imperialium haeretici possu●… a●… ecclesiae sacieta●… red●… . c Augustinus Do●… presby●… 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ●…d 〈◊〉 , 〈◊〉 〈◊〉 sibi vi●… inferre , 〈◊〉 ut reso●… perpe●… 〈◊〉 ▪ 〈◊〉 pra●… voluntatem rectè cog●… ad ●…iora . d Augustinus Re●…ct . lib. 2 cap 5. Quod verè ●…unc 〈◊〉 place●…at , quia nondu●… expert●… e●…am , vel qua●…um ●…ali eoru●… auderet impunit●…s , vel quantum iis in melius mutandis conferre posset diligenti●… 〈◊〉 . e Minimè ut haec quidem libert●… intelligitur , idest , ut quo quisque mo lo volet Deum colat : Est enim hoc merè diabolicum dogma , Sinendu●… esse unumquemque ut si volet perea●… . & i●…a est diabolica liber●…s quae Poloniam & Transylvaniam bodie ●…ot pestib●… implevit , quas nullae alioqui sub sole regiones tolerarent . Bezae epist. prima . Bezae epist 4o. f Bezae Consess . Fid. de Eccl , ca. 〈◊〉 . sect . 44. de Christiani Magistratus officio . Bez. De Haereticis à civili Maegistratu puniendis , advers●… Martini Bellii farraginem & novo●… 〈◊〉 s●…ctam . Church Government and Church Covenant discussed , quaest . 31. h Mr Cotton pow●…ng one of the seven Vials , Viall 3. pag. 1●… , 17 , 21. Vial●… 4. pag 1●… . 5 Reason . a August . cont . Gaudent . Epist lib. 2. cap. 17. Quod autem vobis vi●…etur , invi●…os ad veritatem non esse cogendos : 〈◊〉 nescientes Scripturas , neque virtutem Dei , qui eos volentes ●…acit , dum coguntur inviti . b August . Retract lib. 2. c 5. c Bezae epist. 1●… . Taceo quod toties adversuo Donatistas & Circumcelliones Augustinus testatur experientia ipsa edoctus , plerosque eo esse ingenio ut nulla re magis quam severitate in officio contineantur : ad●… ut quod initio poenae formidine vitarun●… : id ipsum postea libentur ●…ugiant , & asperitatem illam sibi saluberrimam fuisse testentur . d Beza de Haeret à Magistrpuniendis . 6 Reason . Apolog. Narrat . pag. 6. 7 Reason . 8 Reason . Nec tamen quicquam eorū defuit quibu●… Satan facilè Gallos ●…eos ad quasvis turbas imp●…ret , ingenita videlicet bui●… genti viletas , ingenia ad subtilitatem & argutias prompta , Ma●…ratuum in boc attentu●… animus , ut quoquomodo Christian●… Ecclesiae intestinis diss●…s sem●…tipsas destrue e t , adeo quidem ut nemo prodire po●…uit tam sceleratus , quem Pont●…j modo no , ●…ris a lver●…tur , nonsoverint . Aggerem tamen firm●…ssi ●…m Ecclesiastice disc●…plinae perfringere nulium adhuc adversariorum 〈◊〉 , ne in medijs quidem ●…llorum tempestatibus potuit . Epi●… . * Geneva ( absit verbo injuria ) tempestates intestinas adversus religionem comparatas vitavit potius quam sup●…ravit , quatas nulla fortasse sub coelo civitas : nulla unquam Pastorum in doctrina inter se dissidia sensit ; ab Anabaptistarum furoribus , a Libertinorum contagione , a Servetanorum & eorum quibu●… hospitium magno vestro malo adbuc praebatis , blasphemijs immunis est , civitas alioqui omnibus advenis patens as p●…oinde Satanae infdijs valde opportunas Debet id autem prosecto secundum Dei benignitatem , Ecclesiasticae , non tyrannidi , ut ex●…ructibus saltem apparet , sed diligenter observatae d●…sciplinae quae nunc etiam sacit ut omnes ex omnibus pene sub coelo sitis gentibus collecti in pace & vera libertate conscientiae ultro conquiescam●… . Reformat of Ch. govern . in Scotland , p. 3. The Anatomist Anatomis●…d . * 〈…〉 . 
A65285	----	A body of practical divinity consisting of above one hundred seventy six sermons on the lesser catechism composed by the reverend assembly of divines at Westminster : with a supplement of some sermons on several texts of Scripture / by Thomas Watson ... Watson, Thomas, d. 1686. 1692 Approx. 2985 KB of XML-encoded text transcribed from 302 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A65285 Wing W1109 ESTC R32148 12335014 ocm 12335014 59758 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65285) Transcribed from: (Early English Books Online ; image set 59758) Images scanned from microfilm: (Early English books, 1641-1700 ; 1027:20) A body of practical divinity consisting of above one hundred seventy six sermons on the lesser catechism composed by the reverend assembly of divines at Westminster : with a supplement of some sermons on several texts of Scripture / by Thomas Watson ... Watson, Thomas, d. 1686. [5], iv, 300, 331-544, 801-880, 965-1007, [7] p. Printed for Thomas Parkurst ..., London : 1692. Frontispiece portrait of Watson. Includes index. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Westminster Assembly (1643-1652). -- Shorter catechism. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Thomas Watson sometimes Minister of St. Stephens Walbrooke LONDON portrait A Body of Practical Divinity , Consisting of above One Hundred Seventy Six SERMONS ON THE Lesser CATECHISM Composed by The Reverend Assembly OF Divines at Westminster : WITH A SUPPLEMENT OF SOME SERMONS on several Texts of SCRIPTURE . By THOMAS WATSON , Formerly Minister at St. Stephen's Walbrook , London . Printed from his own Hand-Writing . Recommended by several Ministers to Masters of Families and others . Heb. XI . iv . He being dead yet speaketh . LONDON : Printed for Thomas Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chappel . 1692. To the READER . THESE Catechetical Lectures of the late Reverend Mr. Tho. Watson , all , but one written with his own hand , I have read over , together with some Sermons annexed to them ; and since my Testimony is desired concerning them , I do hereby declare , That ( tho' I will not undertake to justifie every Expression or Sentence in them , or in any Humane Writing , yet ) I find them in the main agreeable unto the Doctrinal Articles of the Church of England , and unto the Westminster Assembly's Confession of Faith and Catechisms : And I believe , that through the Blessing of God , they may be profitable unto the Edification of all that read them with an honest desire to know and do the Will of God : for certainly there are many excellent things in them , which if they meet with a well-disposed serious Mind , are very apt to have a good Effect upon it ; and if it prove otherwise with any that happen to read this Book , it will be their own Fault , more than the Books . Most Writers have different Stiles , and it is well known that Mr. Watson had one peculiar to himself , which yet has found good Acceptance with , and has been useful unto serious People ; and I hope this ( by reason of the great Variety of excellent Matter ) may be more generally Vseful than any other thing that ever he wrote . I little doubt but every sober Christian will be of this mind after he hath read his Lectures on God's Attributes , the Ten Commandments , Lord's Prayer , &c. I sincerely profess , I have no other End in giving this Testimony of this Book , but thereby to serve the Common Good of Christ's Church , and not the Private Interest of any Person or Party in the World : if my Conscience did not bear me witness that this Book may be Vseful to that excellent End , no Man should ever have prevailed with me thus to prefix my Testimony and Name to it . Moreover , I do not doubt , but every Intelligent and Candid Reader will consider that this is a Posthumous Work , and on that account will make some Allowance for any small Fault that may be in it , as also for the Errours of the Press . That it may answer the main End for which it was first written by the Author ( whom I always took to be a grave , serious , modest , good Man ) ; and for which ( I hope ) it is now published , to wit , The Edification of the Church of Christ in Faith , Holiness , and Comfort , is the hearty Desire of one of the meanest Servants of our most Blessed LORD IESVS , WILL. LORIMER . WE whose Names are subscribed , having seen the Testimony of our Worthy Brother , Mr. William Lorimer , after his Perusal of this Book , doubt not but it may be of use to many , as the former Writings of Mr. Thomas Watson have been ; and with that Desire and Hope , we Recommend it to Masters of Families , and others . William Bates , Matth. Barker , Iohn Howe , Matth. Mead , Edw. Lawrance , Samuel Slater , Richard Mayo , Richard Adams , Richard Steel , Samuel Stancliff , Iohn Raynolds , Nath. Vincent , Iohn Hughes , Matth. Sylvester , Ioseph Read , Dan. Burges , Abraham Hume , Ioseph Cawthorne , Rich. Stretton , Daniel Williams , Richard Wavel , Iohn Shower , Timothy Cruso , Francis Glascock , Timothy Rogers , Nath. Oldfield . ADVERTISEMENT . THere are many single Sermons on Variety of Occasions , as at Fasts , Thanksgivings , Sacrament Discourses , besides several Subjects handled in many Sermons on each Text of Scripture , left under Mr. Thomas Watson's one Hand-writing , if these find Acceptance , in due time ( after their being perused by some Learned Divine ) may be published . Tho. Parkhurst . Aug. 28th , 1692. A Catalogue of what Books Mr. Thomas Watson published . THree Treatises , 1. The Christian's Charter , shewing the Priviledges of a Believer . 2. The Art of Divine Contentment . 3. A Discourse of Meditation : To which is added , several Sermons preached Occasionally . Quarto . The Beatitudes : or , a Discourse upon part of Christ's famous Sermon on the Mount. Whereunto is added , Christ's various Fulness ; The Preciousness of the Soul ; The Soul's Malady and Cure ; The Beauty of Grace ; The Spiritual Watch ; The Heavenly Race ; The Sacred Anchor ; The Trees of Righteousness ; The Perfume of Love ; The good Practitioner . The Godly Man's Character . A Word of Comfort to the Church of God , in a Sermon . Quarto . The Crown of Righteousness : at the Funeral of Mr. Hoges , Merchant . Quarto . A Sermon preached July 2 , at the Funeral of Mr. John Wells , late Pastor of Olave-Jury , London . By Thomas Watson . Quarto . The Fight of Faith Crowned : or , a Sermon preached at the Funeral of the eminently Holy Man Mr. Henry Stubs . By Thomas Watson . The Doctrine of Repentance , Useful for these Times . Religion our true Interest : or Practical Notes upon the third Chapter of Malachy , the sixteen , seventeen , and eighteen Verses . The Mischief of Sin , it brings a Person Low. A Divine Cordial : or , the Transcendent Priviledge of Those that Love God , and are savingly Called . The Holy Eucharist ; or , the Mystery of the Lord's Supper briefly explained . A Plea for the Godly : Wherein is shown the Excellency of a Righteous Person . The Duty of Self-denial briefly Opened and Urged . Heaven taken by Storm . A Preliminary Discourse TO CATECHISING . COL . I. xxiii . If ye continue in the faith grounded and setled — INtending the next Lord's Day to enter upon the Work of Catechising , it will not be amiss to give you this Preliminary Discourse as preparative to it ; shewing you how needful it is for Christians to be well instructed in the Grounds of Religion : If ye continue in the faith grounded and setled — Two Propositions , First , It is the Duty of Christians to be setled in the Doctrine of Faith. Second , The best way for Christians to be setled , is to be well grounded . Doct. 1. That it is the Duty of Christians to be setled in the Doctrine of Faith : It is the Apostle's Prayer , 1 Pet. 5.10 . The God of all grace stablish , strengthen , settle you . That they might not be Meteors in the Air , but fixed Stars . The Apostle Iude speaks of wandring Stars , Verse 13. They are called wandring Stars , because as Aristotle saith , they do saltare , leap up and down and wander into several parts of the Heaven ; and being but dry Exhalations , not made of that pure Coelestial Matter as the fixed Stars are , they often fall to the Earth . Now such as are not setled in Religion will at one time or other prove wandring Stars , they will lose their former Strictness , and wander from one Opinion to another . Such as are unsetled are of the Tribe of Reuben , Unstable as water , Gen. 49.4 . Like a Ship without a Ballast , overturn'd with every Wind of Doctrine . Beza writes of one Bolsectius , whose Religion chang'd as the Moon . The Arians had Annuam Fidem , every Year a new Faith. These are not Pillars in the Temple of God , but Reeds shaken every way . The Apostle calls them damnable Heresies , 2 Pet. 2.1 . A Man may go to Hell as well for Heresie as Adultery . To be unsetled in Religion argues want of Judgment : if their Heads were not giddy , they would not reel so fast from one Opinion to another . It argues Lightness ; Feathers will be blown any way ; so will feathery Christians : Triticum non rapit . ventus , inanes paleae jactantur , Cypr. Therefore such are compar'd to Children , Eph. 4.14 . That we be no more children tossed to and fro . Children are fickle , sometimes of one mind , sometimes of another , nothing pleaseth them long : So unsetled Christians are childish , those Truths they embrace at one time , they reject at another ; sometimes they like the Protestant Religion , and soon after they have a good mind to turn Papists . Now that you may labour to be setled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Ignatius ) in the Faith , in unsetled Times of setled Judgments . 1. It is the great End of the Word preach'd , to bring us to a Settlement in Religion : Eph. 4.11 , 13. And he gave some evangelists , and some pastors and teachers , for the edifying of the body of CHRIST , that we henceforth be no more children . The Word is called an Hammer , Ier. 23.29 . Every blow of the Hammer is to fasten the Nails of the Building ; the Preacher's Words are but to fasten you the more to Christ : they weaken themselves to strengthen and settle you . This is the grand Design of Preaching , not only for the Enlightning but for the Establishing of Souls ; not only to guide them into the right Way , but to keep them in it ; now if you be not setled , you do not answer God's End in giving you the Ministry . 2. To be setled in Religion is both a Christian's Excellency and Honour ; 't is his Excellency , when the Milk is setled it turns to Cream ; now he will be something zealous for Truth , walk in close Communion with God. And his Honour , Prov. 16.31 . The hoary head is a crown of glory , if it be found in the way of righteousness . 'T is one of the best sights to see an old Disciple ; to see Silver Hairs adorn'd with Golden Vertues . 3. Such as are not setled in the Faith , can never suffer for it : Scepticks in Religion will hardly ever prove Martyrs ; they that are not setled do hang in aequilibrio , in suspence ; when they think of the Joys of Heaven , then they will espouse the Gospel ; but when they think of Persecution , then they desert it . Unsetled Christians do not consult what is best , but what is safest : The Apostate ( saith Tertullian ) seems to put God and Satan in Ballance , and having weighed both their Services , prefers the Devil's Service , and proclaims him to be the best Master : and in this sence may be said to put Christ to open shame , Heb. 6.6 . They will never suffer for the Truth , but be as a Souldier that leaves his Colours , and runs over to the Enemy's side ; he will fight on the Devil's side for Pay. 4. Not to be setled in the Faith is highly provoking to God : To espouse the Truth and then fall away , brings an ill Report on the Gospel , which will not go unpunished : Psal. 78.57 , 59. They turned back and dealt unfaithfully : When God heard this he was wrath , and greatly abhorred Israel . The Apostate drops as a Windfall into the Devil's Mouth . 5. Is ye are not setled in Religion , you will never grow : We are commanded to grow up into the Head Christ , Eph. 4.15 . But if we are unsetled no growing : Planta quae saepe transfertur non coalescit ; The Plant which is continually removing never thrives . He can no more grow in Godliness , which is unsetled , then a Bone can grow in the Body that is out of joynt . 6. What great need there is to be setled , because indeed there are so many things to unsettle us , and make us fall away gradually from the Truth . Seducers are abroad whose work is to draw away People from the Principles of Religion , 1 Joh. 2.26 . These things have I written concerning them that seduce you . Seducers are the Devil's Factors , they are of all others the greatest Fellons that would rob you of the Truth : Seducers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have Silver Tongues , a fair Tongue can put off bad Wares ; they have a slight to deceive , Eph. 4.14 . The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken from those that can cog a Dye , and cast it for the best advantage . So Seducers are Impostors , they can cog a Dye , they can so dissemble and sophisticate the Truth , that they can deceive others . Now the Style by which Seducers use to deceive is , 1. By Wisdom of Words , Rom. 16.18 . By good words and fair speeches they deceive the hearts of the simple . They have fine elegant Phrases , flattering Language , whereby they work on the weaker sort ; as being Christed with Christ , and the Light within them . 2. Another Slight is a Pretence of Extraordinary Piety , that so People may admire them , and suck in their Doctrine . They seem to be Men of Zeal and Sanctity , and to be divinely inspir'd : they pretend Revelations , as Munster , Michel Servetus , and other of the Anabaptists in Germany ; though they were tainted with Pride , Lust and Avarice . 3. A third Slight , or Cheat Seducers have , is a labouring to villifie and nullifie sound orthodox Teachers ; they would eclipse those that bring the Truth ; like unto the black Vapors that darken the Light of Heaven : They would Defame others that themselves may be more admired . Thus the false Teachers cried down Paul , that they might be received , Gal. 4.17 . 4. The fourth Slight or Cheat of Seducers is by preaching Doctrines of Liberty : As the Antinomian preacheth , That Men are freed from the Moral Law , the Rule as well as the Curse . He preacheth that Christ hath done all for them , and they need do nothing . So he makes the Doctrine of Free-grace a Key to open the Door to all Licentiousness . 5. Another thing to unsettle Christians , is Persecutors , 2 Tim. 3.12 . The Gospel is a Rose cannot be pluck'd without Prickles . The Legacy Christ hath bequeath'd is the CROSS . While there is a Devil and a wicked Man in the World , never expect a Charter of Exemption from Trouble ; And how many fall away in an Hour of Persecution ? Rev. 12.3 , 4. There appeared a great red dragon , having seven heads , and ten horns ; and his tail drew the third part of the stars of heaven : The Red Dragon , the Heathenish Empire , and his Tail , viz. his Power and Subtilty drew away Stars , viz. Eminent Professors that seemed to shine as Stars in the Firmament of the Church . Therefore we see what need there is to be setled in the Truth , for fear the Tail of the Dragon cast us to the Earth . 6. To be unsetled in Good is the Sin of the Devil 's , Iude 6. They are called Morning Stars , Job 38.7 . but falling Stars ; they were holy but mutable . As the Vessel is overturn'd with the Sail , so their Sails being swel'd with Pride , were overturn'd , 1 Tim. 3.6 . By Unsetledness who dost thou imitate but laps'd Angels . The Devil was the first Apostate . So much for the first Proposition , That it is a great Duty of Christians to be setled . The Sons of Sion should be like Mount Sion which cannot be removed . Second , The second Proposition is , That the way for Christians to be setled , is to be well grounded : If ye continue grounded and setled ; the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grounded , a Metaphor , it alludes to a building that hath the Foundation well laid ; so Christians should be grounded in the Essential Points of Religion , and have their Foundation well laid . Here let me speak to two things : 1. That we should be grounded in the Knowledge of Fundamentals . 2. That this grounding is the best way to Setling . 1. That we should be grounded in the Knowledge of Fundamentals : The Apostle speaks of the first Principles of the Oracles of God , Heb. 5.12 . In all Arts and Sciences , Logick , Physick , Mathematicks , there are some Praecognita , some Rules and Principles that must necessarily be known to the Practise of those Arts. So in Divinity there must be the first Principles laid down . The Knowledge of the Grounds and Principles of Religion is exceeding useful : 1. Else we cannot serve God aright ; we can never worship God acceptably unless we worship him regularly : And how can we do that , if we are ignorant of the Rules and Elements of Religion ? We are bid to give God a reasonable Service , Rom. 12.1 . If we understand not the Grounds of Religion , how can it be a reasonable Service . 2. Knowledge of the Grounds of Religion much enricheth the Mind : It is a Lamp to our Feet , it directs us in the whole Course of Christianity , as the Eye directs the Body . Knowledge of Fundamentals is the Golden Key that opens the chief Mysteries of Religion ; it gives us a whole System and Body of Divinity exactly drawn in all its Lineaments and lively Colours , it helps us to understand many of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those difficult things which do occur in the reading of the Word ; it helps to unty many Scripture-Knots . 3. Armour of Proof ; it doth furnish us with Weapons to fight against the Adversaries of the Truth . 4. It is the Holy Seed of which Grace is form'd : 'T is semen fidei , the Seed of Faith , Psal. 9.10 . 'T is Radix Amoris , the Root of Love , Eph. 3.17 . Being rooted and grounded in love . The Knowledge of Principles conduceth to the making of a compleat Christian. 2. That this Grounding is the best way to Setling : Grounded and setled , a Tree that it may be well setled , must be well rooted ; so if you would be well setled in Religion , you must be rooted in the Principles of it . He in Plutarch set up a dead Man , and he would not stand , O , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there must be something within . So that we may stand in shaking Times , there must be a Principle of Knowledge within ; first grounded and then setled . That the Ship may be kept from overturning , it must have its Anchor fastned ; Knowledge of Principles is to the Soul as the Anchor to the Ship , that holds it steddy in the midst of all the rolling Waves of Errour , or the violent Winds of Persecution . First grounded and then setled . Use 1. See the reason why so many People are Unsetled , ready to embrace every Novel Opinion , and dress themselves in as many Religions as they do Fashions ; it is because they are ungrounded . See how the Apostle joyns these two together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unlearned and unstable , 2 Pet. 3.16 . Such as are unlearned in the main Points of Divinity , will be unstable ; as the Body cannot be strong that hath the Sinews shrunk , so neither can that Christian be strong in Religion who wants the Grounds of Knowledge , which are the Sinews to strengthen and stablish him . Use 2. See then what great Necessity there is of laying down all the main Grounds of Religion in a way of Catechise , that the weakest Judgment may be instructed in the Knowledge of the Truth , and strengthned in the Love of it . Catechising is the best Expedient for the Grounding and Setling of People . I fear one reason why there hath been no more Good done by Preaching , hath been because the chief Heads and Articles in Religion have not been explained in a Catechistical Way : Cathechising is the laying the Foundation , Heb. 6.7 . To Preach and not to Catechise , is to build without a Foundation ; this way of Catechising is not Novel , it is Apostolical ; the Primitive Church had their Forms of Catechism . So much those Phrases imply , a form of sound words , 2 Tim. 1.13 . And the first Principles of the Oracles of God , Heb. 6.1 . And since the Church had their Catechumenoi , as Grotius and Erasmus observe . Many of the Ancient Fathers have written for it , as Fulgentius , Austin , Theodoret , Lactantius , and others . God hath given great Success to it . By this laying down of Grounds of Religion Catechistically , Christians have been clearly instructed and wondrously built up in the Christian Faith. Insomuch that Iulian the Apostate seeing the great success of Catechising , did put down all Schools , and Places of Publick Literature and Instructing of Youth . 'T is my Design therefore ( with the Blessing of God , ) to begin this Work of Catechising , the next Sabbath Day ; and I intend every other Sabbath in the Afternoon , to make it my whole Work to lay down the Grounds and Fundamentals of Religion in a Catechistical Way . If I am hindered in this Work by Men , or taken away by Death , I hope God will raise up some other Labourer in the Vineyard among you , that may perfect this Work which I am now beginning . Man's Chief End TO GLORIFIE GOD. Quest. I. WHat is the chief End of Man ? Resp. Man's chief End is to glorifie God , and enjoy him for ever . Here are two Ends of Life specified , 1. The Glorifying of God. 2. The Enjoying of God. First , I begin with the first , The Glorifying of God , 1 Pet. 4.11 . That God in all things may be glorified ; the Glory of God is a Silver Thread which must run through all our Actions : 1 Cor. 10.31 . Whether therefore ye eat or drink , or whatsoever ye do , do all to the glory of God. Every thing works to some end in things natural and artificial ; now Man being a rational Creature , must propose some end to himself , and that is , that he may lift up God in the World , and better loose his Life , then loose the End of his living : So then the great Truth asserted is this , That the End of every Man living is to glorifie God ; this is the yearly Rent is paid to the Crown of Heaven . Glorifying of God , hath respect to all the Persons in the Trinity ; it respects God the Father , who gave us our Life ; it respects God the Son , who lost his Life for us ; it respects God the Holy Ghost , who produceth a new Life in us : we must bring Glory to the whole Trinity . When we speak of God's Glory , the Question will be moved , What are we to understand by God's Glory ? Resp. There is a twofold Glory : 1. The Glory that God hath in himself ; his intrinsical Glory . Glory is essential to the Godhead , as Light is to the Sun : he is call'd the God of Glory , Acts 7.2 . Glory is the sparkling of the Deity ; Glory is so co-natural to the Godhead , that God cannot be God without it . The Creature 's Honour is not essential to his Being ; a King is a Man without his Regal Ornaments , when his Crown and Royal Robe are taken away : but God's Glory is such an essential Part of his Being , that he cannot be God without it ; God's very Life lies in his Glory . His Glory can receive no addition , because it is Infinite ; this Glory is that which God is most tender of , and which he will not part with , Isa. 42.8 . My glory I will not give to another . God will give Temporal Blessings to his Children , Wisdom , Riches , Honour ; he will give them Spiritual Blessings , he will give them Grace , he will give them his Love , he will give them Heaven , but his essential Glory he will not give to another . King Pharaoh parted with a Ring off his Finger to Ioseph , and a Gold Chain , but he would not part with his Throne , Gen. 41.40 . Only in the throne will I be greater then thou . So God will do much for his People , he will give them the Inheritance ; he will put some of Christ's Glory as Mediator upon them , but his essential Glory he will not part with ; in the throne he will be greater . 2. The Glory which is ascribed to God , or which his Creatures labour to bring to him , 1 Chr. 16.29 . Give unto the Lord the glory due unto his name . And , 1 Cor. 6.20 . Glorifie God in your body , and in your spirit . The Glory we give God is nothing else but our lifting up his Name in the World , and magnifying him in the eyes of others , Phil. 1.20 . Christ shall be magnified in my body . Quest. What is it to glorifie God , or wherein doth it consist ? Resp. Glorifying of God consists in four things : 1. Appretiation . 2. Adoration . 3. Affection . 4. Subjection . This is the yearly Rent we pay to the Crown of Heaven . 1. Appretiation : To glorifie God is to set God highest in our Thoughts , to have a venerable Esteem of him , Psal. 92.8 . Thou Lord art most high for evermore . Psal. 97.9 . Thou art exalted far above all gods . There is in God all that may draw forth both Wonder and Delight ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is in him a Constellation of all Beauties ; he is Prima Causa , the Original and Spring-head of Being , who sheds a Glory upon the Creature . This is to glorifie God when we are God-Admirers ; we admire God in his Attributes , which are the glistering Beams by which the Divine Nature shines forth ; we admire him in his Promises , which are the Charter of Free-grace , and the Spiritual Cabinet where the Pearl of Price is hid ; we admire God in the noble Effects of his Power and Wisdom , viz. the making of the World ; this is call'd the work of his fingers , Ps. 8.3 . such curious Needle-work it was that none but a God could work . This is to glorifie God , to have God-admiring Thoughts ; we esteem him most excellent , and search for Diamonds only in this Rock . 2. Glorifying of God consists in Adoration , or Worship , Psal. 29.2 . Give unto the Lord the glory due unto his name . Worship the Lord in the Beauty of Holiness : There is a twofold Worship , 1. A Civil Reverence we give to Persons of Honour , Gen. 23.7 . Abraham stood up and bowed himself to the children of Heth. Piety is no Enemy to Curtesie . 2. A Divine Worship , which we give to God , is his Prerogative-royal , Neh. 8.6 . They bowed their heads , and worshipped the Lord with their faces towards the ground . This Divine Worship God is very jealous of ; this is the Apple of his Eye , this is the Pearl of his Crown which he guards as he did the Tree of Life , with Cherubims and a flaming Sword , that no man may come near to violate it : Divine Worship must be such as God himself hath appointed , else it is offering strange fire , Levit. 10.2 . The Lord would have Moses make the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Pattern in the Mount , Exod. 25.40 . he must not leave out any thing in the Pattern , nor add to it ; if God was so exact and curious about the Place of his Worship , how exact will he be about the Manner of his Worship ; surely here every thing must be according to the Pattern prescribed in his Word . 3. Affection : This is a part of the Glory we give to God ; God counts himself glorified when he is loved , Deut. 6.5 . Thou shalt love the Lord thy God with all thy heart , and with all thy soul. There is a twofold Love , 1. Amor Concupiscentiae , a Love of Concupisence , which is a Self-love , when we love another because he doth us a good Turn : Thus a wicked Man may be said to love God , because he hath given him a good Crop , or filled his Cup with Wine , and to speak properly , this is rather to love God's Blessings then to love God. 2. Amor Amicitiae , a Love of Delight , as a Man takes delight in a Friend ; this is indeed to love God , the Heart is set upon God , as a Man's-Heart is set upon his Treasure . And this Love is , 1. Exuberant , not a few Drops but a Stream . 2. It is Superlative , we give God the best of our Love , the Cream of it , Cant. 8.2 . I would cause thee to drink of spiced wine of the j●yce of my pomgranat . If the Spouse had a Cup more juicy and spiced Christ must drink of it . 3. It is Intense and Ardent ; true Saints are Seraphims burning in holy Love to God. The Spouse was Amore perculsa , in sainting Fits sick of love , Cant. 2.5 . Thus to love God is to glorify him ; he who is the chief of our Happiness , hath the chief of our Affections . 4. Subjection : When we dedicate ourselves to God , and stand ready prest for his Service . Thus the Angels in Heaven glorifie him ; they wait on his Throne , and are ready to take a Commission from him , therefore they are resembled by the Cherubims with their Wings displaid to shew how swift the Angels are in their Obedience . This is to glorifie God when we are devoted to his Service , our Head studies for God , our Tongue pleads for him , our Hands relieve his Members : The wise Men that came to Christ , did not only bow the Knee to him , but presented him with Gold and Myrrh , Mat. 2.11 . so we must not only bow the Knee , give God Worship , but bring Presents , Golden Obedience . This is to glorifie God when we stick at no Service , we will fight under the Banner of his Gospel against Regiments , and we say to him as David to King Saul , 1 Sam. 17.32 . Thy servant will go and fight with this Philistine . Thus you see wherein the Glorifying of God doth consist , in Appretiation , Adoration , Affection , Subjection . A good Christian is like the Sun which doth not only send forth Heat , but goes its Circuit round the World ; thus he who glorifies God hath not only his Affections heated with love to God , but he goes his Circuit too ; he moves vigorously in the sphere of Obedience . Quest. Why we must glorifie God ? Resp. 1. Because he gives us our Being , Psal. 100.3 . It is he that hath made us . We think it a great kindness in a Man to spare our Life , but what kindness is it in God to give us our Life ; we draw our breath from him , and as Life , so all the Comforts of Life are from God : he gives us Health , which is the Sawce to sweeten our Life ; he gives us Food , which is the Oyl that nourisheth the Lamp of Life : now if all we receive is from the hand of his Bounty , is it not good reason we should glorifie him , and live to him , seeing we live by him , Rom. 11.36 . For of him and through him are all things . Of him are all , all we have is of his Fulness ; through him are all , all we have is through his Free-grace ; and therefore to him should be all , so it follows , To him be glory for ever . God is not only our Benefactor , but our Founder ; the Rivers come from the Sea , and they empty their Silver Streams into the Sea again . 2. Because God hath made all things for his own Glory , Prov. 16.4 . The Lord hath made all things for himself ; that is , for his Glory . As a King hath Excise out of Commodities , God will have his Glory out of every thing ; he will have Glory out of the Wicked , the Glory of his Justice ; they will not give him Glory , but he will get his Glory upon them , Exod. 14.17 . I will get me honour upon Pharoah . But especially he hath made the Godly for his Glory , they are the living Organs of his Praise , Isa. 43.21 . This people have I formed for myself , and they shall shew forth my praise . It is true they cannot add to his Glory , but they may exalt it ; they cannot raise him in Heaven , but they may raise him in the Esteem of others . God hath adopted the Saints into his Family , and made them a Royal Priesthood that they should shew forth the Praises of him who hath called them , 1 Pet. 2.9 . 3. Because the Glory of God hath so much intrinsick Value and Excellency in it ; it transcends the Thoughts of Men , and the Tongue of Angels . God's Glory is his Treasure , all his Riches lie here , as Mica said , Judg. 18.24 . What have I more ? So of God , what hath God more ? God's Glory is more worth then Heaven , More worth then the salvation of all Mens souls : Better Kingdoms be thrown down , better Men and Angels be annihilated , then God should lose one Jewel of his Crown , one Beam of his Glory . 4. Creatures below us and above us bring Glory to God , and do we think to sit Rent-free , shall every thing glorifie God but Man ? it is pity then that ever Man was made ! 1. Creatures below us glorifie God , the inanimate Creatures ; the Heavens glorifie God , Ps. 19.1 . The heavens declare the glory of God. The curious Workmanship of Heaven sets forth the Glory of its Maker ; the Firmament is beautified and pensill'd out in Blue and Azure colours , where the Power and Wisdom of God may be clearly seen . The heavens declare his glory : We may see the Glory of God blazing in the Sun , twinkling in the Stars . 2. Look into the Air , the Birds with their chirping Musick sing Hymns of Praise to God , saith Anselm . Every Beast doth in its kind glorifie God , Isa. 43.20 . The beasts of the field shall honour me . 2. Creatures above us glorifie God : The angels are ministring spirits , Heb. 1.14 . They are still waiting on God's Throne , and bring some Revenues of Glory into the Exchequer of Heaven : Then surely Man should be much more studious of God's Glory then the Angels , for God hath honour'd him more then the Angels , in that Christ took Man's Nature upon him , and not the Angels ; say tho' in regard of Creation God hath made Man a little lower then the Angels , Heb. 2.7 . yet in regard of Redemption , God hath set him higher than the Angels ; he hath married Mankind to himself : The Angels are Christ's Friends , but not his Spouse ; he hath covered us with the Purple Robe of his Righteousness , which is a better Righteousness then the Angels have , 2 Cor. 5.20 . So that if the Angels bring Glory to God , much more should we , being dignified with Honour above the Angelical Spirits . 5. Resp. We must bring Glory to God , because all our Hopes hang upon him , Psal. 39.7 . My hope is in thee . And , Psal. 62.5 . My expectation is from him ; I expect a Kingdom from him . A Child that is good natur'd will Honour his Parent , as expecting all that ever he is like to be worth from him , Psal. 87.8 . All my fresh springs are in thee . The Silver Springs of Grace , the Golden Springs of Glory . Quest. How many ways may we glorifie God ? Resp. 1. It is a glorifying God when we aim purely at God's Glory ; it is one thing to advance God's Glory , another thing to aim at it ; God must be the Terminus ad quem , the Ultimate End of all our Actions ; thus Christ , Joh. 8.50 . I seek not my own glory , but the glory of him that sent me . 'T is the Note of an Hypocrite , he hath a squint Eye , he looks more to his own Glory then God's Glory . Our Saviour Deciphers such , and gives a Caveat against them , Matth. 6.2 . When thou givest alms do not sound a trumpet . A Stranger would ask , What means the noise of this Trumpet ? Then it was answered , They are going to give to the Poor . And so they did not give Alms , but sell them for Honour and Applause , that they may have Glory of Men : the Breath of Men was the Wind that blew the Sails of their Charity : Verily , they have their reward . The Hypocrite may make his Acquittance , and write , Received in full payment . Vain-glory Chrysostome calls one of the Devil 's great Nets to catch Men. And Cyprian , Quem non gula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit : Whom Satan cannot prevail against by Intemperance , those he prevails against by Pride and Vain-glory. O let us take heed of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-worshipping ! Aim purely at God's Glory . Quest. How shall we know we aim at God's Glory ? Resp. 1. When we prefer God's Glory above all other things ; above Credit , Estate , Relations ; when the Glory of God comes in competition with them , we prefer his Glory before them : if Relations lie in our way to Heaven , we must either leap over them , or tread upon them : A Child must unchild himself , and forget he is a Child , he must know neither Father nor Mother in God's Cause , Deut. 33.9 . Who said unto his father and his mother , I have not seen him ; neither did he acknowledge his Brethren . This is to aim at God's Glory . 2. Then we aim at God's Glory when we can be content that God's Will should take place though it cross ours : Lord I am content to be a Looser if thou a Gainer ; to have less Health , if I may have more Grace , and thou more Glory ; whether it be Food or bitter Physick thou givest me , Lord I desire that which may be most for thy Glory : Thus our Blessed Saviour , Not as I will , but as thou wilt , Matth. 26.39 . So God might have more Glory by his Sufferings , he was content to suffer , Joh. 12.28 . Father glorifie thy name . 3. Then we aim at God's Glory , when we can be content to be out-shined by others in Gifts and Esteem , so God's Glory may be encreased : A Man that hath God in his Heart , and God's Glory in his Eye , desires that God should be exalted , and if this be effected , let who will be the Instrument , he rejoyceth . Phil. 1.15 . Some preach Christ of Envy , notwithstanding Christ is preached , and I therein do rejoyce , and will rejoyce ; they preached Christ of Envy , they envyed Paul that Concourse of People , and they preached that they might out-shine him in Gifts , and get away some of his Hearers . Well , saith Paul , Christ is preached , and God is like to have Glory , therefore I rejoyce ; let my Candle go out , if the Sun of Righteousness may but shine . 2. We Glorifie God by an ingenuous Confession of Sin : The Thief of the Cross had dishonour'd God in his Life , but at his Death he brings Glory to God by Confession of Sin , Luke 23.41 . We indeed suffer justly . He acknowledged he deserved not only Crucifixion but Damnation , Josh. 7.19 . My son , give , I pray thee , glory to God , and make confession unto him . An humble Confession exalts God ; how is God's Free-grace magnified in crowning those who deserve to be condemn'd ; as the excusing and mincing of Sin doth cast a Reproach upon God , Adam denies not he did tast the forbidden Fruit , but instead of a full Confession , he taxes God , Inscripser● Deos sceleri , Gen. 3.12 . The woman whom thou gavest me , she gave me of the tree and I did eat . It is long of thee , if thou hadst not given me the Woman to be a Tempter , I had not sinned . So Confession glorifies God , it clears , it acknowledgeth he is Holy and Righteous whatever he doth . Nehemiah vindicates God's Righteousness , Chap. 9.33 . Thou art just in all that is brought upon us . And Confession then is ingenuous when it is free not forc'd , Luke 15.18 . I have sinn'd against heaven , and before thee ; he chargeth himself with Sin before ever his Father chargeth him with it . 3. We glorifie God by Believing ; Rom. 4.20 . Abraham was strong in faith , giving glory to God. Unbelief affronts God , it gives him the Lye , He that believeth not , maketh God a lyer , 1 Joh. 5.10 . So Faith brings Glory to God , it sets to its Seal that God is true , Ioh. 3.33 . he that believes flies to God's Mercy and Truth , as to an Altar of Refuge ; he doth Ingarrison himself in the Promises , he trusts all he hath with God , Psal. 31.5 . Into thy hands I commit my spirit ; this is a great way of bringing Glory to God , therefore God honours Faith , because Faith honours God. It is a great Honour we do to a Man when we trust him with all we have , we put our Lives and Estates into his hand ; a sign we have a good Opinion of him . The three Children glorified God by believing , The God whom we serve is able to deliver us , and will deliver us , Dan. 3.17 . Faith knows there are no Impossibles with God , and will trust him where it cannot trace him . 4. We glorifie God by being tender of God's Glory ; God's Glory is dear to him as the apple of his Eye ; now when we are tender of his Glory by laying to heart his Dishonours , this is a glorifying of him . An ingenuous Child weeps to see a Disgrace done to his Father , Psal. 69.9 . The reproaches of them that reproach thee , are fallen upon me . When we hear God reproached , it is as if we were reproached ; when God's Glory suffers , 't is as if we suffered . This is to be tender of God's Glory . 5. We glorifie God by Fruitfulness , Joh. 15.8 . Hereby is my Father glorified , if ye bring forth much fruit . As 't is a Dishonour to God to be barren , so Fruitfulness doth honour him : Phil. 1.11 . Filled with the fruits of righteousness , which are to the praise of his glory . We must not be like the Fig-tree in the Gospel , which had nothing but Leaves , but like the Pomocitron , that is continually either mellowing or blossoming , it is never without Fruit. 'T is not Profession but Fruit glorifies God , God expects to have his Glory from us this way , 1 Cor. 9.7 . Who plants a vineyard and eats not of the fruit of it ? Trees in the Forrest may be barren , but Trees in the Garden are fruitful : We must bring forth the Fruits of Love and Good Works : Matth. 5.16 . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . Faith doth sanctifie our Works , and Works do testifie our Faith : To be doing good to others , to be Eyes to the Blind , Feet to the Lame , doth much glorifie God. And thus Christ did glorifie his Father , He went about doing good , Acts 10.38 . By being fruitful we are fair in God's Eyes , Jer. 11.16 . The Lord called thy name a green olive-tree , fair and of goodly fruit . And we must bear much Fruit , it is Muchness of Fruit glorifies God ; if ye bear much Fruit. The Spouse's Breasts are compared to Clusters of Grapes , Cant. 7.7 . to shew how fertile she was . Tho' the lowest degree of Grace may bring Salvation to you , yet not so much Glory to God : it was not a spark of Love Christ commended in Mary , but much love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she loved much , Luke 7.47 . 6. We glorifie God by being contented in that State where his Providence hath set us ; we give God the Glory of his Wisdom in that we rest satisfied with what he carves out to us : Thus did holy Paul glorifie God , the Lord had cast him into as great variety of Condition as any Man , in Prisons more frequent , in Deaths oft , 2 Cor. 11.23 . yet he had learned to be content : St. Paul could sail either in a Storm or a Calm ; he could be any thing that God would have him ; he could either want or abound , Phil. 4.13 . A good Christian argues thus : It is God hath put me in this Condition ; he could have raised me higher if he pleas'd , but that might have been a Snare to me ; God hath done it in Wisdom and Love , therefore I will sit down satisfied with my Condition . Surely this doth much glorifie God ; God counts himself much honoured by such a Christian ; saith God , Here is one after my own heart , let me do what I will with him , I hear no murmuring , he is content . This shews abundance of Grace . When Grace is crowning it is not so much to be content , but when Grace is conflicting with Inconveniencies , then to be content is a glorious thing indeed : for one to be content when he is in Heaven , is no wonder , but to be content under the Cross , is like a Christian : This Man must needs bring Glory to God , for he shews to all the World that though he hath little Meal in Barrel , yet he hath enough in God to make him content ; he saith as David , Psal. 16.5 . The Lord is the portion of my inheritance , the lines are fallen to me in pleasant places . 7. We glorifie God in working out our own Salvation : God hath twisted these two together , his Glory and our Good ; we glorifie him by promoting our own Salvation ; 't is a Glory to God to have multitude of Converts ; now his design of Free-grace takes , and God hath the Glory of his Mercy : So that while we are endeavouring our Salvation , we are honouring God : What an Encouragement is this to the Service of God , to think while I am Hearing and Praying , I am glorifying God , while I am furthering my own Glory in Heaven , I am encreasing God's Glory : Would it not be an Encouragement to a Subject , to hear his Prince say to him , You will honour and please me very much , if you will go to yonder Mine of Gold , and dig out as much Gold for yourself as you can carry away ? So for God to say , Go to the Ordinances , get as much Grace as you can , dig out as much Salvation as you can , and the more Happiness you have , the more I shall count myself glorified . 8. We glorifie God by living to God : 2 Cor. 5.15 . That they which live should not live to themselves , but unto him who died for them . Rom. 14.8 . Whether we live we live unto the Lord. The Mammonist lives to his Money , the Epicure lives to his Belly ; the design of a Sinner's Life is to gratifie Lust. But then we glorifie God when we live to God. Quest. What is it to live to God ? Resp. When we live to his Service , and lay out ourselves wholly for God : The Lord hath sent us into the World , as a Merchant sends his Factor beyond the Seas to trade for him . Then we live to God when we trade for his Interest , and propagate his Gospel ; God hath given every Man a Tallent : Now when he doth not hide it in a Napkin , but improves it for God , this is to live to God. When a Master in a Family , by Counsel and good Example , labours to bring his Servants to Christ , when a Minister doth exhaust himself in the Labours of his Holy Calling , when he spends himself , and is spent , that he may win Souls to Christ , and make the Crown flourish upon Christ's Head ; when the Magistrate doth not bear the Sword in vain , but labours to cut down Sin , and suppress Vice ; this is to live to God , and this a glorifying of God : Phil. 1.20 . That Christ may be magnified , whether by life or by death . Three Wishes St. Paul had , and they were all about Christ , That he might be found in Christ , be with Christ , and that he might magnifie Christ. 9. We glorifie God by walking chearfully : It is a Glory to God when the World sees a Christian hath that within him that can make him chearful in the worst Times : he can with the Nightingale sing with a Thorn at his Breast . The People of God have ground of Chearfulness , they are justified , and instated into Adoption , and this Creates inward Peace ; it makes Musick within , whatever Storms are without , 2 Cor. 1.4 . 1 Thes. 1.6 . If we consider what Christ hath wrought for us by his Bloud , and wrought in us by his Spirit , it is a ground of great Chearfulness , and this Chearfulness glorifies God : It reflects upon a Master when the Servant is always drooping and sad , sure he is kept to hard Commons , his Master doth not give him what is fitting . So when God's People hang their Harpes on Willows , sure they do not serve a good Master , repent of their Choice , this reflects Dishonour on God ; as the gross Sins of the Wicked bring a Scandal on the Gospel , so do the unchearful Lives of the Godly , Psal. 100.2 . Serve the Lord with gladness . Your serving him doth not glorifie him , unless it be with Gladness ; a Christian 's chearful looks glorifie God ; Religion doth not take away our Joy but refine and clarifie it , it doth not break our Viol but tunes it , and makes the Musick sweeter . 10. We glorifie God by standing up for his Truths : Much of God's Glory lies in his Truth ; God hath intrusted us with his Truth , as a Master intrusts his Servant with his Purse to keep : We have not a richer Jewel to trust God with than our Souls ; nor God hath not a richer Jewel to trust us with than his Truth : Truth is a Beam that shines from God , much of his Glory lies in his Truth ; now when we are Advocates for Truth , this is to glorifie God , so Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bulwark of Truth , Jud. 3. That ye should contend earnestly for the faith ; viz. the Doctrine of Faith. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to contend , signifies a great contending , as one would contend for his Land , and not suffer his Right to be taken from him ; so we should contend for the Truth : Were there more of this Holy Contention , God would have more Glory . Some can contend earnestly for Trifles and Ceremonies , but not for the Truth : we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance , a Box of Counters , then for his Box of Evidences . 11. We glorifie God by praising of him ; Doxology or Praise is a God-exalting Work , Psal. 50.23 . Whoso offers praise glorifies me . The Hebrew word Bara to create , and Barak to praise , are little different , because the End of Creation is to Praise God : David was called the sweet Singer of Israel , and his praising God was called a glorifying of God , Psal. 86.12 . I will praise thee , O Lord my God , and I will glorifie thy name . Though nothing can add to God's essential Glory , yet Praise exalts him in the eyes of others : when we praise God we spread his Fame and Renown , we display the Trophies of his Excellency : In this manner the Angels glorifie God , they are the Queristers of Heaven , and do trumpet forth God's Praise ; and praising of God is one of the highest and purest Acts of Religion ; in Prayer we act like Men , in Praise we act like Angels ; this is an high degree of glorifying God. Believers are called Temples of God , 1 Cor. 3.16 . when our Tongues praise God , then the Organs in God's Spiritual Temple are going . How sad is it that God hath no more of his Glory from us this way . Many are full of Murmurings and Discontents , but seldom do they bring Glory to God by giving him the Praise due to his Name . We read of the Saints having Harps in their hand , Rev. 5.8 . the Emblem of Praise : Many have Tears in their eyes , and Complaints in their mouth , but few have Harps in their hand , blessing and glorifying of God ; let us Honour God this way . Praise is the Quit-rent we pay to God ; while God renews our Lease , we must renew our Rent . 12. We glorifie God by being zealous for his Name , Numb . 25.11 . Phinehas hath turned my wrath away , while he was zealous for my sake . Zeal is a mixed Affection , a Compound of Love and Anger ; it carries forth our Love to God , and Anger against Sin in a most intense manner : Zeal is impatient of God's Dishonour ; a Christian fired with Zeal takes a Dishonour done to God worse then an Injury done to himself : Rev. 2.2 . Thou canst not bear them that are evil . Our Saviour Christ did thus glorifie his Father ; he being baptized with a Spirit of Zeal , drove the Money-changers out of the Temple , Iob. 2.14 and 17. The zeal of thine house hath eaten me up . 13. We glorifie God when we have an eye at God , both in our Natural and in our Civil Actions : 1. In our Natural Actions , in eating and drinking , 1 Cor. 10.31 . Whether therefore ye eat or drink , do all to the glory of God. A gracious Person holds the Golden Bridle of Temperance , he takes his Meat as a Medicine to heal the Decays of Nature , and that he may be the fitter by the strength he receives for the Service of God ; he makes his Food not Fuel for Lust , but Help to Duty . 2. In buying and selling , we do all to the Glory of God ; the Wicked live upon unjust Gain , either by falsifying the Ballance , Hos. 12.7 . The ballances of deceit are in his hand : While Men make their Weights lighter , they make their Sins heavier , or by exacting more then the Commodity is worth , they do not for fourscore write down fifty , but for fifty fourscore ; they exact double the Price that a thing is worth . But then we buy and sell to the Glory of God , when in our buying and selling we observe that Golden Maxim , To do to others as we would have them do to us , Matth. 7.12 . When we so sell our Commodities that we do not sell our Conscience : Acts 24.16 . Herein do I exercise myself to have always a conscience void of offence towards God , and toward men . This is to glorifie God , when we have an eye at God in all our Civil and Natural Actions , and will do nothing that may reflect any Blemish on Religion . 14. We glorifie God by labouring to draw others to God ; we convert others , and so make them Instruments of glorifying God. We should be both Diamonds and Loadstones , Diamonds for the Lustre of Grace , and Loadstones for our attractive Vertue in drawing others to Christ : Gal. 4.19 . My little children , of whom I travel , &c. This is a great way of glorifying God , when we break the Devil's Prison , and turn Men from the Power of Satan to God. 15. We glorifie God in an high manner when we suffer for God , and Seal the Gospel with our Bloud : Joh. 21.18 , 19. When thou shalt be old , another shall gird thee and carry thee whither thou wouldst not : This spake he , signifying by what death he should glorifie God. God's Glory shines in the Ashes of his Martyrs , Isa. 24.15 . Wherefore glorifie the Lord in the fires . Micaiah was in the Prison , Isaiah sawn asunder , Paul beheaded , Luke hanged on an Olive-tree , thus did they by their Death glorifie God. The Sufferings of the Primitive Saints did Honour God , and make the Gospel famous in the World : What would others say , See what a good Master they serve , and how they love him , that they will venture loss of all in his Service . The Glory of Christ's Kingdom doth not stand in Worldly Pomp and Grandeur , as other Kings , but it is seen in the chearful Sufferings of his People ; The Saints of old loved not their lives to the Death , Rev. 12.11 . They snatch'd up Torments as so many Crowns . God grant we may thus glorifie him , if he calls us to it : many pray , Let this cup pass away , but not , Thy will be done . 16. We glorifie God when we give God the Glory of all we do : Herod when he had made an Oration , and the People gave a shout , saying , It is the voice of a God , and not of a Man ; and he took this Glory to himself , the Text saith , Immediately the angel of the Lord smote him , because he gave not God the glory ; and he was eaten of worms , Acts 12.23 . Then we glorifie God when we sacrifice the Praise and Glory of all to God , 1 Cor. 15.10 . I labour more abundantly then they all . A Speech one would think savoured of Pride ; but the Apostle pulls the Crown from his own Head and sets it upon the Head of Free-grace , Yet not I , but the grace of God which was with me . As Ioab when he fought against Rabbah , sent for King David that he might carry away the Crown of the Victory , 2 Sam. 12.28 . so a Christian when he hath gotten power over any Corruption or Tentation , sends for Christ that he may carry away the Crown of the Victory : as the Silk-worm when she weaves her curious Work , she hides herself under the Silk , and is not seen ; so when we have done any thing Praise-worthy , we must hide ourselves under the Vail of Humility , and transfer the Glory of all we have to done God. Constantine did use to write the Name of Christ over his Door ; so should we write the Name of Christ over our Duties ; let him wear the Garland of Praise . 17. We glorifie God by an holy Life : Christianorum religio ha●c sine macula vivere lactant ; As a bad Life doth dishonour God , 1 Pet. 2.9 . Ye are an holy nation , that ye should shew forth the praises of him that hath called you . Rom. 2.24 . The name of God is blasphemed among the Gentiles through you . Epiphanius saith , That the Loosness of some Christians in his time , made many of the Heathen shun the Company of the Christians , and would not be drawn to hear their Sermons . So by our exact Bible-conversation we glorifie God ; though the main Work of Religion lies in the Heart , yet our light must so shine , that others may behold it ; the chief of Building is in Foundation , yet the Glory of it is in Frontis-piece , so Beauty in the Conversation : When the Saints who are called Jewels , cast a sparkling Lustre of Holiness in the Eyes of the World ; when they walk as Christ walked , 1 Ioh. 2.6 . when they live as if they had seen the Lord with bodily Eyes , and been with him upon the Mount ; then they adorn Religion , and bring Revenues of Glory to the Crown of Heaven . Use 1. It shews us what should not be our chief End , not to get great Estates , not to lay up Treasures upon Earth : This is the Degeneracy of Mankind since the Fall , their great Design is to compass the Earth , and grow Rich , and this they make their Finis ultimus , their chief End : Cassa & caduca pluris faciunt quam coelestia Cavidro : These never think of glorifying God , they trade for the World , but are not Factors for Heaven : Eccles. 9.3 . Madness is in their heart while they live ; sometimes they never arrive at an Estate , they do not get the Venison they hunt for ; or though they do , what have they ? that which will not fill the Heart no more then the Marriner's Breath will fix the Sails of a Ship ; like a fair Picture drawn on the Ice , and to spend all one's time as Israel in gathering Straw , but remember not the End of living to glorifie God : Eccles. 5.16 . What profit hath he that laboured for the wind ? And these things are soon gone . Use 2. It reproves such , 1. as bring no Glory to God : They do not answer the End of their Creation , their time is not true lived , but time lost ; they are like the Wood of the Vine , Ezek. 15.2 . Their Lives are as St. Bernard speaks , Aut peccatum aut sterilitas ; Either Sinfulness or Barrenness . Telluris inutile pondus : — God will one day ask such a question as King Ahasuerus did , Esther 6.3 . What honour and dignity hath been done to Mordicai ? So will the Lord say , What honour hath been done to me ? What Revenues of Glory have you brought into my Exchequer ? There is none here present , but God hath put you in some Capacity of glorifying him ; the Health he hath given you , the Parts , Estate , Seasons of Grace , these all are Opportunities put into your hand to glorifie him ; and be assur'd God will call you to account to know what you have done with the Mercies he hath intrusted you with , and what Glory you have brought to him : The Parable of the Talents , Matth. 25.15 . where the Man with the five Talents , and the two Talents are brought to a Reckoning , doth evidently shew that God will call you to a strict Account to know how you have traded with your Talents , and what Glory you have brought to him . Now how sad will it be with them that hide their talent in a napkin , that bring God no Glory at all ; Verse 30. Cast ye the unprofitable servant into outer darkness . It is not enough for you to say , that you have not dishonoured God , you have not lived in gross Sin ; but what Good have you done , what Glory have you brought to God ? It is not enough for the Servant of the Vineyard , that he doth no hurt in the Vineyard , he doth not break the Trees , or destroy the Hedges , if he doth not do service in the Vineyard , he looseth his Pay : If you do not good in your Place , not glorifie God , you will lose your Pay , miss of Salvation . Oh think of this all you that live Unserviceably ! Christ cursed the barren Fig-tree . 2. It reproves such as are so far from bringing Glory to God , that they rob God of his Glory , Mal. 3.8 . Will a man rob God , yet ye have robbed me . They rob God who take the Glory due to God to themselves , 1. If they have gotten an Estate , they ascribe all to their own Wit and Industry , they set the Crown upon their own Head , not considering that , Deut. 8.18 . Thou shalt remember the Lord thy God , for it is he that giveth thee power to get wealth . 2. If they do any Duty of Religion , they look asquint to their own Glory , Matth. 6.5 . That they may be seen of men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they may be set upon a Theatre , that others may admire and canonize them . The Oil of Vain-glory feeds their Lamp : how many hath the Wind of Popular Breath blown to Hell ? Quos non gula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit , Cyprian . Whom the Devil could not destroy by Intemperance , he hath by Vain-glory. 3. It reproves them who fight against God's Glory : Acts 5.39 . Lest ye be found to fight against God. Quest. But who do fight against God's Glory ? Resp. Such as do oppose that whereby God's Glory is promoted . God's Glory is much promoted in the preaching of the Word , because it is his Engine whereby he converts Souls . Now , such as would hinder the preaching of the Word , these fight against God's Glory : 1 Thess. 2.16 . Forbidding us to speak to the Gentiles , that they might be saved . Dioclesian who raised the tenth Persecution against the Christians , did prohibit Church-meetings , and would have the Temples of the Christians to be razed down . Such as hinder Preaching , do as the Philistines that stop'd the Wells , they stop the Well of the Water of Life ; they take away the Physitians that should heal Sin-sick Souls : Ministers are Lights , Matth. 5.14 . and who but Thieves hate the Light ? These Persons do directly strike at God's Glory ; and what an Account will they have to give to God , when he shall charge the Bloud of Mens Souls upon them : Luke 11.52 . Ye have taken away the key of knowledge ; ye entred not in yourselves , and they that were entring in ye hindred . If there be either Justice in Heaven , or Fire in Hell , they shall not go unpunished . Use 4. Exhortation : Let us every one in our place make this our chief End and Design , to glorifie God : 1. Let me speak to Magistrates ; God hath put much Glory upon them , Psal. 82.6 . I have said ye are gods ; And will not they glorify him whom he hath put so much Glory upon ? Magistrates should be zealous for God's Worship and Day , they should not let the Sword rust in the Scabbard , but draw it out for the cutting down of Sin. 2. Ministers , how should they study to promote God's Glory ; God hath intrusted them with two the most precious Things , his Truths and the Souls of his People . Ministers are by vertue of their Office to glorifie God : 1. They must glorifie God by labouring in the Word and Doctrine , 2 Tim. 4.1 . I charge thee before God , and the Lord Iesus Christ , who shall judge the quick and the dead : Preach the word , be instant in season , out of season , &c. It was St. Augustine's Wish , That Christ at his coming might find him , Aut Precantem aut Praedicantem , either Praying or Preaching . 2. Ministers must glorifie God by their Zeal and Sanctity : The Priests under the Law , before they served at the Altar , did wash in the Lavor . Such as serve in the Lord's House , must first be washed from gross Sin in the Lavor of Repentance . 'T is matter of Grief and Shame , to think how many who call themselves Ministers , do instead of apparently bringing Glory to God , Dishonour God ; their Lives as well as Doctrines are Heterodox , they are not free from the Sins which they reprove in others . Plutarch's Servant upbraided him , It is not as my Master Plutarch saith , he hath written a Book against Wrath , Anger , Et ipse mihi irascitur , yet he falls into a Passion of Anger with me . So this Minister preacheth against Drunkenness , yet he will be drunk , he preacheth against Swearing , yet he will swear ; this reproacheth God , and makes the Offering of the Lord to be abhorred . 3. Masters of Families do you glorifie God , season your Children and Servants with the Knowledge of the Lord , your Houses should be little Churches : Gen. 18.19 . I know that Abraham will command his children , that they keep the way of the Lord. You that are Masters , know you have a Charge of Souls under you ; for want of the Bridle of Family-discipline Youth runs wild : Well , let me lay down some Motives to glorifie God : 1 Motive , It will be a great Comfort in a dying hour , to think we have glorified God in our Lives ; it was Christ's Comfort before his Death , Ioh. 17.3 . I have glorified thee on earth . At the hour of Death all your earthly Comforts will vanish , if you think how Rich you have been , what Pleasures you have had on Earth , this will be so far from comforting you , that it will but torment you the more : What is one the better for an Estate that is spent ? But now to have Conscience telling you , that you have glorified God on Earth , what sweet Comfort and Peace will this let into your Soul ! how will this make you long for Death ! The Servant that hath been all day working in the Vineyard , longs till Evening comes when he shall receive his Pay. They who have lived and brought no Glory to God , how can they think of dying with Comfort ; they cannot expect an Harvest that never sowed any Seed : How can they expect Glory from God , that never brought any Glory to him ? O in what Horrour will they be at Death ! the Worm of Conscience will gnaw their Souls , before the Worms are gnawing their Bodies . 2 Mot. If we glorifie God , he will glorifie our Souls for ever ; by raising God's Glory we encrease our own ; by glorifying of God we come at last to the blessed Enjoying of Him , and that brings me to the second , The Enjoying of God. Secondly , Man's chief End is to Enjoy God for ever , Psal. 73.25 . Whom have I in heaven but thee ? Quasi , What is there in Heaven I desire to enjoy but thee ? Ibi Angeli musculus , There is a twofold Fruition , or enjoying of God ; the one is in this Life , the other in the Life to come : 1st , An enjoying of God here in this Life : The enjoying of God's Presence ; it is a great matter to enjoy God's Ordinances , ( a Mercy that some do envy us ) but to enjoy God's Presence in the Ordinances , is that which a gracious Heart aspires after , Psal. 63.2 . To see thy glory so as I have seen thee in the sanctuary . This sweet enjoying of God is , when we feel his Spirit co-operating with the Ordinance , and distilling Grace upon our Hearts : 1. When in word the Spirit doth quicken and raise the Affections , Luke 24.32 . Did not our hearts burn within us ? 2. When the Spirit doth transform the Heart , leaving an impress of Holiness upon it , 2 Cor. 3.8 . We are changed into the same Image , from glory to glory . 3. When the Spirit doth receive the Heart with Comfort , it comes not only with its Anointing , but its Seal , it sheds God's Love abroad in the Heart , Rom. 5.5 . this is to enjoy God in an Ordinance . 1 Joh. 1.3 . Our fellowship is with the Father and his son Iesus . In the Word we hear God's Voice , and in the Sacrament we have his Kiss ; this is enjoying of God : And what infinite Content doth a gracious Soul find in this ? The Heart being warm'd and inflamed in a Duty , this is God's answering by Fire . When a Christian hath the sweet Illapses of God's Spirit , these are the first Fruits of Glory , when God comes down to the Soul in an Ordinance : Now Christ hath pull'd off his Veil , and showed his smiling Face , now he hath led a Believer into the Banqueting-house , and given him of the spiced Wine of his Love to drink ; he hath put in his Finger at the hole of the Door , he hath touch'd the Heart , and made it leap for Joy : Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances , had such Divine Raptures of Joy and Soul-transfigurations , that they have been carried above the World , and despised all things here below . Use 1. Is the enjoying God in this Life so sweet , how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God , 2 Pet. 3.3 . The lust of the flesh , the lust of the eye , the pride of life , is the Trinity they worship : Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil ; there is the revengeful Lust , and the wanton Lust ; Lust is like a feaverish Heat , it puts the Soul into a Flame . Aristotle calls sensual Lusts bruitish , because when any Lust is violent , Reason or Conscience cannot be heard , the Beast rides the Man. These Lusts when they are enjoyed do besot and dispirit Persons , Hos. 4.11 . Whoredom and wine take away the heart : They have no heart for any thing that is good ; how many make it their chief end , not to enjoy God , but to enjoy their Lusts ? As that Cardinal said , Let him but keep his Cardinalship of Paris , and he was content to loose his part in Paradise . Lust first bewitcheth with Pleasure , and then comes the fatal Dart , Prov. 7.23 . Till a dart strike through his liver . This should be as a flaming Sword to stop Men in the way of their carnal Delights ; who would for a Drop of Pleasure drink a Sea of Wrath ? Use 2. Let it be our great Care to enjoy God's sweet Presence here , which is the Beauty and Comfort of the Ordinance . Enjoying spiritual Communion with God , is a Riddle and Mystery to most People : every one that hangs about the Court doth not speak with the King. We may approach to God in Ordinances , and as it were hang about the Court of Heaven , yet not enjoy Communion with God ; we may have the Letter without Spirit , the visible Sign without the invisible Grace : it is the enjoying of God in a Duty we should chiefly look at , Psal. 42.2 . My soul thirsteth for God , for the living God. Alas , what are all our worldly Enjoyments without the enjoying of God ? What is it to enjoy a great deal of Health , a brave Estate , and not to enjoy God : Job 30.28 . I went mourning without the sun . So maist thou say in the Enjoyment of all Creatures without God , I went mourning without the sun ; I have the Star-light of outward Enjoyments , but I cannot enjoy God , I want the Sun of Righteousness , I went mourning without the sun . This should be our great Design , not only to have the Ordinances of God , but the God of the Ordinances . The enjoying God's sweet Presence with us here , is the most contented Life : he is an Hive of Sweetness , a Magazine of Riches , a Fountain of Delight , Psal. 36.8 , 9. The higher the Lark flies the sweeter it sings : and the higher we flie by the Wing of Faith , the more of God we enjoy , the sweeter Delight we feel in our Souls : How is the Heart inflamed in Prayer and Meditation , what Joy and Peace in believing ? Is it not comfortable being in Heaven ? He that enjoys much of God in this Life , carries Heaven about him : O let this be the thing we are chiefly ambitious of , the enjoying of God in his Ordinances : remember , the enjoying God's sweet Presence here , is an Earnest of our enjoying him in Heaven : — and that brings me to the second thing , which is , 2d , The enjoying God in the Life to come : Man's chief end is to enjoy God for ever ; before this plenary Fruition of God in Heaven , there must be something previous and antecedent , and that is , our being in a State of Grace : We must have Conformity to him in Grace , before we can have Communion with him in Glory . Grace and Glory are inter se connexae , link'd and chain'd together ; Grace precedes Glory , as the Morning-star ushers in the Sun. God will have us qualified and fitted for a state of Blessedness : Drunkards and Swearers are not fit to enjoy God in Glory , the Lord will not lay such Vipers in his Bosom ; only the pure in heart shall see God : We must first be as the King's Daughter , glorious within , before we are cloathed with the Robes of Glory : as King Ahashuerus first caus'd the Virgins to be purified and anointed , and they had their sweet Odours to perfume them , and then they were to stand before the King , Esth. 2.12 . so must we , we must have the anointing of God , and be perfum'd with the Graces of Spirit , those sweet Odours , and then we shall stand before the King of Heaven : now , being thus divinely qualified by Grace , we shall be taken up into the Mount of Vision , and enjoy God for ever . This enjoying God for ever , is nothing else but to be put into a State of Happiness . As the Body cannot have Life , but by having Communion with the Soul , so the Soul cannot have Blessedness , but by having immediate Communion with God. God is the Summum Bonum , the Chief Good ; therefore the enjoying of him is the highest Felicity . He is , I say , the Chief Good. 1. He is an Universal Good ; Bonum in quo omnia Bona. The Excellencies of the Creature are limited . A Man may have Health , not Beauty ; Learning , not Parentage ; Riches , not Wisdom : But in God are eminently contained all Excellencies : He is a Good commensurate fully to the Soul ; he is a Sun , a Portion , an Horn of Salvation ; in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Fulness , Col. 1.19 . 2. God is an Unmixed Good : No Condition in this Life but hath its mixture ; for every drop of Honey , there is a drop of Gall. Solomon , who gave himself to find out this Philosopher's Stone ▪ to search out for an Happiness here below , he found Vanity and Vexation , Eccles. 1.2 . but God is a perfect , quintessential Good. He is sweetness in the Flower . 3. God is a Satisfying Good. The Soul cries out , I have enough . Psal. 17.15 . I shall be satisfied with thy likeness ; A Man that is thirsty , bring him to the Ocean , and he hath enough . If there be enough in God to satisfie the Angels , then sure enough to satisfie us . The Soul is but Finite , but God is an increase Infinite Good. And yet though God be such a Good as doth satisfie , yet not surfeit . Fresh Joys spring continually from God's Face ; and God is as much desired after Millions of Years by Glorified Souls , as at the first moment . There is so much Fulness in God as satisfies , yet so much Sweetness that the Soul still desires ; it is Satisfaction without Surfeit . 4. God is a delicious Good. That which is the chief Good must ravish the Soul with pleasure ; there must be in it Spirits of Delight , and Quintessence of Joy ; and this is to be enjoyed only in God. In Deo quadam dulcedine delectatur anima immo rapitur ; the Love of God drops such infinite suavity into the Soul as is unspeakable and full of glory . If there be so much delight in God , when we see him only by Faith , 1 Pet. 1.8 . what will the joy of Vision be when we shall see him face to face ? If the Saints have found so much delight in God while they were Suffering , O then what Joy and Delight will they have when they are Crowning ? If Flames are Beds of Roses , O then what will it be to lean on the Bosom of Jesus , what a Bed of Roses will that be ? 5. God is a Superlative Good. He is better then any thing you can put in competition with him ; he is better then Health , Riches , Honour . Other things maintain Life , he gives Life . But who would go to put any thing in Ballance with the Deity ? who would weigh a Feather with a Mountain of Gold ? God excels all other things more infinitely then the Sun the light of a Taper . 6. God is an Eternal Good. He is the ancient of Days , Dan. 7.9 . yet never decays , or waxes old . The Joy he gives is eternal , the Crown he gives fadeth not away , 1 Pet. 5.4 . The glorified Soul shall be ever solacing it self in God ; it shall be feasting on his Love , and sunning it self in the light of his Countenance . We read of the River of Pleasure at God's right hand , but will not this in time be dried up ? No , there 's a Fountain at the bottom which feeds it , Psal. 36.9 . With the Lord is the fountain of life . Thus God is the Chief Good , and the enjoying God for ever is the Supream Felicity the Soul is capable of . 1. Use of Exhortation . Let it be the chief end of our living to enjoy this Chief Good hereafter ; this is that will crown us with Happiness . Austin reckons up two hundred eighty eight Opinions among the Philosophers about Happiness , but all did shoot short of the Mark. The highest Elevation of a reasonable Soul , is to enjoy God for ever . It is the enjoying God , makes Heaven , 1 Thess. 4.17 . Then shall we ever be with the Lord. The Soul trembles , as the Needle in the Compass , and is never at rest till it comes to God. To set out this excellent State of a Glorified Soul's enjoying God ; 1. This enjoying of God must not be understood in a Sensual Manner ; we must not conceive any Carnal Pleasures in Heaven . The Turks in their Alcoran speak of a Paradise of Pleasure , where they have Riches in abundance , and red Wine served in Golden Chalices . Here is an Heaven consisting of Pleasures for the Body ; the Epicures of this Age would like such an Heaven when they die . Though indeed the State of Glory be compared to a Feast , and is set out by Pearls and precious Stones , yet these Metaphors are only to be Helps to our Faith , and to show us that there is Superabundant Joy and Felicity in the Empyraean Heaven ; but those are not carnal , but sacred Delights . As our Employments shall be spiritual , it will consist in Adoring and Praising of God : so our Enjoyment shall be spiritual , it shall consist in the having the Perfection of Holiness , in seeing the pure Face of Christ , in feeling the Love of God , in conversing with Heavenly Spirits ; these Delights will be more adequate and proper for the Soul , and infinitely exceed all carnal voluptuous Delights . 2. We shall have a Lively Sence of this glorious Estate . A Man in a Lethargy , though he be alive , yet he is as good as dead , because he is not sensible , nor doth he take any pleasure in his Life ; we shall have a quick and lively sence of the infinite Pleasure which ariseth from Enjoyment of God ; we shall know our selves to be happy ; we shall reflect with joy upon our Dignity and Felicity ; we shall taste every Crumb of that Sweetness , every Drop of that Pleasure which flows from God. We shall be made able to bear a sight of that Glory . We could not now bear that Glory , it would overwhelm us ; sensibile fortè destruit sensum , as a weak Eye cannot behold the Sun ; but God will capacitate us for Glory ; our Souls shall be so heavenly , and perfected with holiness , that they may be able to enjoy the blessed Vision of God. Moses in a Clift of the Rock saw the Glory of God passing by , Exod. 33.22 . Through that blessed Rock Christ , we shall behold the Beatifical sight of God. 4. This Enjoyment of God shall be more then a bare Contemplation of him . Some of the Learned move the Question , Whether the Enjoyment of God shall be only by way of Contemplation ? Answ. That is something , but it is but one half of Heaven ; there shall be a Loving of God , an Acquiescence in him , a Tasting his Sweetness ; not only Inspection , but Possession , Joh. 17.24 . That they may behold my Glory ; there is Inspection : Vers. 22. And the Glory thou hast given me , I have given them ; there 's Possession . Glory shall be revealed in us , Rom. 8.18 . not only revealed to us , but in us . To behold God's Glory , there is Glory revealed to us ; but to partake of his Glory , there is Glory revealed in us . As the Spunge sucks in the Wine , so we shall suck in Glory . 5. There 's no Intermission in this State of Glory . We shall not only have God's glorious Presence at certain special Seasons , but we shall be continually in his Presence ; continually under Divine Raptures of Joy. There shall not be one Minute in Heaven , wherein a glorified Soul may say , I do not enjoy Happiness . The Streams of Glory are not like the Water of a Conduit , often stopped , that we cannot have one drop of Water ; but those heavenly Streams of Joy are continually running . O how should we despise this Valley of Tears where we now are , for the Mount of Transfiguration ! How should we long for the full Enjoyment of God in Paradise ! Had we a sight of that Land of Promise , we should need Patience to be content to live here any longer . 2. Let this be a Spur to Duty . How diligent and zealous should we be in glorifying God , that we come at last to enjoy him . If Tully , Demosthenes , Plato , who had but the dim Watch-light of Reason to see by , and did but fancy an Elizium and Happiness after this Life , did take such Herculean Pains to enjoy it , O then , how should Christians , who have the Light of Scripture to see by , bestir themselves , that they may arrive at the Eternal Fruition of God and Glory . If any thing may make us rise off our Bed of Sloth , and serve God with all our might , it should be this , the hope of our full Enjoyment of God for ever . What made Paul so active in the Sphere of Religion , 1 Cor. 15.10 . I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abdundantly then they all . His Obedience did not move slow , as the Sun on the Dial , but swift as the Sun in the Firmament . Why was he so zealous in glorifying God , but that he might at last center and terminate in him ? 1 Thess. 4.17 . Then shall we be ever with the Lord. 3. Use of Consolation . Let this comfort the Godly in all the present Miseries they feel . Thou complainest ( Christian ) thou dost not enjoy thy self , Fears disquiet thee , Wants perplex thee ; in the Day thou canst not enjoy Ease , in the Night thou canst not enjoy Sleep . Thou dost not enjoy the Comforts of thy Life , let this revive thee , that shortly thou shalt enjoy God , and then thou shalt have more then thou canst ask or think ; Thou shalt have Angels Joy , Glory without Intermission and Expiration . We shall never enjoy our selves fully , till we enjoy God Eternally . Of the SCRIPTVRES . Quest. II. WHat Rule hath God given to direct us how we may glorifie and enioy him ? Answ. The Word of God ( which is contained in the Scriptures of the Old and New Testament ) is the only Rule to direct us how we may glorifie and enjoy him . 2 Tim. 3.16 . All Scripture is given by Inspiration of God , &c. By Scripture is understood the Sacred Book of God. — It is given by Divine Inspiration ; that is , the Scripture is not the Contrivance of Man's Brain , but of a Divine Original . The Image of Diana was had in Veneration by the Ephesians , because they did suppose it fell from Iupiter , Acts 19.35 . This Book then of the Holy Scripture is to be highly reverenced and esteemed , because we are sure it came from Heaven , 2 Pet. 1.21 . The two Testaments are the two Lips by which God hath spoken to us . Quest. How doth it appear that the Scriptures have a Jus Divinum , a Divine Authority stamped upon them ? Answ. Because the Old and New Testament are the Foundation of all Religion . If their Divinity cannot be proved , the Foundation is gone on which we build our Faith. I shall therefore endeavour to evince this great Truth , That the Scriptures are the very Word of God. I wonder whence the Scripture should come , if not from God. 1. Bad Men could not be the Authors of Scripture : would their Minds be imployed in indighting such holy Lines ? would they declare so fiercely against Sin ? 2. Good Men could not be the Authors of Scripture . Could they write in such a strain ? or could it stand with their Grace to Counterfeit God's Name , and put , Thus saith the Lord , to a Book of their own devising ? 3. Nor could any Angel in Heaven be the Author of Scripture . Because 1. the Angels pry and search into the Abyss of Gospel Mysteries , 1 Pet. 1.12 . which implies their nescience of some parts of Scripture ; and sure they cannot be Authors of that Book which themselves do not fully understand ▪ besides 2. what Angel in Heaven durst be so Arrogant as to Personate God , and say , I create , Isa. 65.17 . and I the Lord have said it , Numb . 14.35 . So that it is evident , The Pedigree of Scripture is Sacred , and it could come from none but God himself . Not to speak of the Harmonious Consent of all the Parts of Scripture , there are Seven cogent Arguments may Evince it to be the Word of God. 1. By its Antiquity : It is of ancient standing . The gray Hairs of Scripture make it Venerable . No Humane Histories extant reach further then since Noah's Flood ; but the Holy Scripture relates Matters of Fact that have been from the beginning of the World ; it writes of things before Time. Now that is a sure Rule of Tertullian , That which is of the greatest Antiquity * , is to be received as most Sacred and Authentick . 2. We may know the Scripture to be the Word of God by the Miraculous Preservation of it in all Ages . The Holy Scriptures are the richest Jewel that Christ hath left ; and the Church of God hath kept these Publick Records of Heaven that they have not been lost . The Word of God hath never wanted Enemies to oppose , and if possible to extirpate it . They have given out a Law concerning Scripture , as Pharaoh did the Midwives concerning the Hebrew Womens Children , to strangle it in the Birth , yet God hath preserved this blessed Book inviolable to this Day . The Devil and his Agents have been blowing at Scripture-Light , but could never prevail to blow it out ; a clear sign that it was lighted from Heaven † . — Nor hath the Church of God in all Revolutions and Changes only kept the Scripture that it should not be lost , but that it should not be depraved . The Letter of Scripture hath been preserved without any Corruption in the Original Tongue . The Scriptures were not corrupted before Christ's Time , for then Christ would never have sent the Jews to the Scriptures ; but he sends them to the Scriptures , Iohn 5.39 . Search the Scriptures . Christ knew these Sacred Springs were not muddied with Humane Fancies . 3. The Scripture appears to be the Word of God , by the Matter contained in it . 1. By its Profundity . The Mystery of Scripture is so abstruse and profound , that no Man or Angel could have known it , had it not been Divinely revealed . That Eternity should be born , that he who Thunders in the Heavens , should cry in the Cradle , that he who Rules the Stars should Suck the Breasts * ; That the Prince of Life should die , that the Lord of Glory should be put to shame , that Sin should be punished to the full , yet pardoned to the full , who could ever have conceived of such a Mystery , had not the Scripture been the Oracle to reveal it to us ? So for the Doctrine of the Resurrection , That the same Body which is crumbled into a thousand pieces , should rise idem numero , the same individual Body ( for else it were a Creation , not a Resurrection ) how could such a Sacred Riddle , above all Humane disquisition , be known , had not the Scripture made a Discovery of it ? 2. By its Purity . It is for the Matter of it so full of Goodness , Justice , and Sanctity , that it could be breathed from none but God : The Holiness of it shows it to be of God , it bears his very Image . The Scripture is compared to Silver refined seven times , Psal. 12.6 . This Book of God hath no Errata's in it : It is a Beam of the Sun of Righteousness , a Chrystal Stream flowing from the Fountain of Life . All Laws and Edicts of Men have had their Corruptions , but the Word of God hath not the least Tincture , it is of a Meridian Splendour . Psal. 119.140 . Thy Word is very pure , like wine that comes from the grape , which is not mixed or adulterated . It is so pure , that it purifies every thing else . Iohn 17.17 . Sanctifie them through thy truth . The Scripture presseth Holiness so as never any Book did : It bids us live soberly , righteously , godly , Titus 2.12 . Soberly , in Acts of Temperance ; Righteously , in Acts of Justice ; Godly , in Acts of Zeal and Devotion . It commends to us whatever is just , lovely , of good report , Phil. 4.8 . This Sword of the Spirit ( Eph. 6.17 . ) cuts down Vice. Out of this Tower of Scripture is thrown down a Milstone upon the Head of Sin. The Scripture is the Royal Law , which commands not only the Actions , but Affections ; it binds the Heart to its good Behaviour . Where is there such Holiness to be found , as is dig'd out of this Sacred Mine ? Who could be the Author of such a Book , but God himself ? 4. That the Scripture is the Word of God , is evident by its Predictions ; it Prophesieth of things to come . This shows the Voice of God speaking in it ; it was foretold by the Prophet , A Virgin shall conceive , Isa. 7.14 . and the Messiah shall be cut off , Dan. 9.26 . The Scripture foretels things that should fall out many Ages and Centuries after ; as how long Israel should serve in the Iron Furnace , and the very day of their Deliverance : Exod. 12.41 . At the end of the four hundred and thirty years , even the self same day , it came to pass , the Hoasts of the Lord went out of Egypt . This Prediction of Future Things , meerly contingent , and not depending upon Natural Causes , is a clear Demonstration of its Divine Original . 5. The Impartiality of those Men of God who wrote the Scriptures ; they do not spare to set down their own Failings . What Man that writes an History would black his own face , viz. record those things of himself that might stain his Reputation ? Moses records his own Impatience when he struck the Rock , and tells us therefore he could not enter into the Land of Promise . David writes of his own Adultery and Bloodshed , which stands as a Blot in his Scutchion to succeeding Ages . Peter relates his own Pusillanimity in denying Christ. Ionah sets down his own Passions , I do well to be angry to the death . Surely had not their Pen been guided by God's own Hand , they would never have written that which did reflect dishonour upon themselves . Men do usually rather hide their Blemishes , then publish them to the World : But these Pen-men of Holy Scripture eclipse their own Name ; they take away all the Glory from themselves , and give the Glory , to God. 6 Arg. The mighty power and efficacy the Word hath had upon the Souls and Consciences of Men. 1. It hath changed their heart . 1. Some by reading of Scripture have been turned into other Men , they have been made holy and gracious . By reading other Books the Heart may be warmed , but by reading this Book it is transformed . 2 Cor. 3.3 . Ye are manifestly declared to be the Epistle of Christ , written not with Ink , but with the Spirit of the living God. The Word was copied out into their Hearts , and they were become Christ's Epistle , so that others might read Christ in them . If you should set a Seal upon Marble , and it should make an Impression upon the Marble , and leave a Print behind , there were a strange Virtue in that Seal : So when the Seal of the Word leaves an heavenly print of Grace upon the Heart , there must needs be a Power going along with that Word no less than Divine . 2. It hath comforted their Heart . When Christians have sat by the Rivers weeping , the Word hath dropped as Honey , and sweetly revived them . A Christians chief Comfort is drawn out of these Wells of Salvation ; Rom. 15.4 . That we through Comfort of the Scriptures might have hope . When a poor Soul hath been ready to faint , he hath had nothing to Comfort him but a Scripture Cordial . When he hath been sick , the Word hath revived him ; 2 Cor. 4.17 . Our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . When he hath been deserted , the Word hath drop'd in the golden Oil of Joy into his Heart ; Cant. 3.31 . The Lord will not cast off for ever . He may change his Providence , not his Purpose : he may have the Look of an Enemy , but the Heart of a Father . Thus the Word hath a Power in it to comfort the heart ; Psal. 119.50 . This is my comfort in my affliction , for thy Word hath quickned me . As the Spirits are conveyed through the Arteries of the Body : So Divine Comforts are conveyed through the Promises of the Word . Now the Scriptures having such an exhilarating Heart-comforting Power in them , it shows clearly that they are of God , and it is he that hath put this Milk of Consolation into these Breasts . 7. The great Miracles wherewith the Lord hath confirmed Scripture . Miracles were used by Moses , Elijah , Christ , and continued many years after by the Apostles , to confirm the verity of the Holy Scriptures . As Props are set under weak Vines , so these Miracles were set under the weak Faith of Men , that if they would not believe the Writings of the Word , yet they might believe the Miracles . We read of God's dividing the Waters , making a Cawsey in the Sea for his People to go over , the Iron swimming , the Oil increasing by pouring out , Christ's making Wine of Water , his curing the Blind , and raising the Dead : Thus God hath set Seal to the Truth and Divinity of Scripture by Miracles . Object . The Papists indeed cannot deny but that the Scripture is Divine and Sacred , but they affirm that quoad nos , with respect to us , it receives its Divine Authority from the Church ; and they bring that Scripture 1 Tim. 3.15 . where the Church is said to be the Ground and Pillar of Truth . Answ. It is true the Church is the Pillar of Truth , but it doth not therefore follow that the Scripture hath its Authority from the Church . The King's Proclamation is fixed on the Pillar , the Pillar holds it out that all may read , but the Proclamation doth not receive its Authority from the Pillar but from the King : So the Church holds forth the Scriptures , but they do not receive their Authority from the Church , but from God. If the Word of God should be Divine because the Church holds it forth , then it will follow that our Faith is to be built upon the Church , and not upon the Word ; contrary to that Eph. 2.20 . Built upon the Foundation ( that is , the Doctrine ) of the Apostles and Prophets . Quest. Are all the Books in the Bible of the same Divine Authority ? Answ. Those which we call Canonical . Quest. Why are the Scriptures called Canonical ? Answ. Because the Word is a Rule of Faith , a Canon to direct our Lives . The Word is the Judge of Controversies , the Rock of Infallibility ; that only is to be received for Truth , which is consonant to , and agrees with Scripture , as the Transcript with the Original . All Maximes in Divinity are to be brought to the Touchstone of Scripture , as all Measures are brought to the Standard . Quest. Are the Scriptures a compleat Rule ? Answ. The Scripture is a full and perfect Canon , containing in it all things necessary to Salvation : 2 Tim. 3.15 . Thou hast from a Child known the Holy Scriptures , which are able to make thee wise to salvation . It shews the credenda , what we are to believe , and agenda , what we are to practise . It gives us an exact Model of Religion , and perfectly Instructs us in the deep Things of God. The Papists therefore make themselves guilty , who go to seek out Scripture with their Traditions , which they equalize it : The Council of Trent saith , That the Traditions of the Church of Rome are to be received pari pietatis affectu , with the same Devotion that Scripture is to be received with : So bring themselves under that Curse Rev. 22.18 . If any Man shall add unto these things , God shall add unto him the plagues that are written in this Book . Quest. What is the main Scope and End of Scripture ? Answ. To Chalk out a Way to Salvation : It makes a clear Discovery of Christ. Iohn 20.31 . These things are written that ye might believe that Iesus is the Christ , and that believing ye might have Life through his Name . The Design of the Word is to be an Examen whereby our Grace is to be tried ; a Sea-mark to show us what Rocks we are to avoid . The Word is to sublimate and quicken our Affections ; it is to be our Directory and Consolatory ; it is to waft us over to the Land of Promise . Quest. Who shall have the Power of interpreting Scriptures ? The Papists do assert that it is in the Power of the Church . If you ask who they mean by the Church ? They say the Pope , who is Head of it , and he is Infallible ; so Bellarmine . But that Assertion is false , because many of the Popes have been ignorant and vitious , as Platina affirms , who writes of the Lives of the Popes : Pope Liberius was an Arian , and Pope Iohn XXII . denied the Immortality of the Soul ; therefore Popes are no fit Interpreters of Scripture : Who then ? Ans. The Scripture is to be its own Interpreter , or rather the Spirit speaking in it : nothing can cut the Diamond but the Diamond ; nothing can interpret Scripture but Scripture ; the Sun best discovers its self by its own Beams ; the Scripture interprets itself in easie places to the Understanding . But the Question is concerning hard places of Scripture , where the weak Christian is ready to wade beyond his depth , who shall interpret here ? Resp. In the Church God hath appointed , Ordo docentium & discentium , some to Expound and Interpret Scripture ; therefore he hath given Gifts to Men ; the several Pastors of Churches like bright Constellations give light to dark Scriptures , Mal. 2.7 . The priests lips should preserve knowledge , and they should seek the law at his mouth . Quest. But this is to pin our Faith upon Men ? Resp. We are to receive nothing for currant but what is agreeable to the Word ; as God hath given to his Ministers Gifts for the interpreting obscure places , so he hath given to his People so much of the Spirit of Discerning , that they can tell ( at least in things necessary to Salvation ) what is consonant to Scripture , and what is not , 1 Cor. 12.10 . To one is given a spirit of prophesie , to another discerning of spirits : God hath endued his People ▪ with such a measure of Wisdom and Discretion that they can discern between Truth and Errour , and judge what is sound and what spurious , Acts 17.11 . The Bereans search'd the scriptures daily , whether those things were so : They weighed the Doctrine they heard , whether it was agreeable to Scripture , tho' Paul and Silas were their Teachers , 2 Tim. 3.16 . Use 1. See the wonderful goodness of God , who besides the Light of Nature , hath committed to us the Sacred Scriptures . The Heathens are inveloped with Ignorance ; Psal. 147.20 . As for his judgments , they have not known them . They have the Oracles of the Sybils , but not the Writings of Moses and the Apostles . How many live in the Region of Death , where this bright Star of Scripture never appeared . We have this blessed Book of God to resolve all our Cases , to chalk out a Way of Life to us . Iohn 14.22 . Lord ! How is it thou wilt show thy self to us , and not unto the World ? 2. Seeing God hath given us his written Word to be our Directory , this takes away all Excuses from Men. No Man can say I went wrong for want of a Light ; no , God hath given thee his Word , as a Lamp to thy feet ; therefore now if thou goest wrong , thou dost it wilfully . No Man can say , If I had known the Will of God , I would have obeyed ; no , thou art inexcusable , O Man , God hath given thee a Rule to go by , he hath written his Law with his own finger , Therefore now if thou obeyest not , thou hast no Apology left . If a Master leaves his Mind in writing with his Servant , and tells him what Work he will have done , yet the Servant neglects the Work , that Servant is left without Excuse . Iohn 15.22 . Now ye have no Cloak for your sin . Use 2. Is all Scripture of Divine Inspiration , is it a Book made by GOD himself ? Then this reproves , 1. The Papists who take away part of Scripture , and so clip the King of Heaven's Coin ; they expunge the second Commandment out of their Catechisms , because it makes against Images ; 't is usual with them if they meet with any thing in Scripture which they dislike , either they put a false Gloss upon it , or if that will not do , pretend it is corrupted ; these are like Ananias who kept back part of the Money , Acts 5.2 . so they keep back part of Scripture from the People . This is an high Affront to God , to deface and obliterate any part of his Word : by this they bring themselves under that Premunire , Rev. 22.19 . If any man shall take away from the words of the book this prophesie , God shall take away his part out of the book of life . Is all Scripture of Divine Inspiration ? 2. It condemns the Antinomians that lay aside the Old Testament as useless and out of date ; they call them Old Testament Christians : God hath stamp'd a Divine Majesty upon both Testaments , and till they can shew me where God hath given a Repeal to the Old it stands in force . The two Testaments are the two Wells of Salvation ; the Antinomians would stop up one of these Wells , they would dry up one of the Brests of Scripture . There is much Gospel in the Old Testament ; The Comforts of the Gospel in the New Testament have their rise from the Old. The great Promise of the Messiah is in the Old Testament , A Virgin shall conceive and bear a Son : — Nay , I say more , the Moral Law in some part of it speaks Gospel , I am the Lord thy God ; here is the pure Wine of the Gospel . The Saints great Charter where God promiseth to pour clean water on them , and put his spirit within them , is to be found primarily in the Old Testament , Ezek. 36.26 . So that they who go to take away the Old Testament , do as Sampson , Pull down the pillars ; they would take away the Pillars of a Christian's Comfort . 3. It condemns the Enthusiasts who pretending the Spirit , lay aside the whole Bible , they say the Scripture is a Dead Letter , and they live above it . What Impudency is this ? till we are above Sin we shall not be above Scripture ; let not Men talk of a Revelation from the Spirit , suspect it to be an Imposture ; the Spirit of God acts regularly , it works in and by the Word ; and he that pretends a new Light , which is either above the Word , or contrary to it , abuseth both himself and the Spirit ; his Light is borrowed from him who transforms himself into an Angel of Light. 4. It condemns the Slighters of Scripture ; such are they who can go whole Weeks and Months and never read the Word ; they lay it aside as rusty Armour ; they prefer a Play or Romance before Scripture , the Magnalia legis are to them Minutula . O how many can be looking their Faces in a Glass all the Morning , but their Eyes begin to be sore when they look upon a Bible : Heathens die in the want of Scripture , and these in the contempt of it . They surely must needs go wrong who slite their Guide ; such as lay the reins upon the neck of their Lusts , and never use the curbing Bit of Scripture to check them , are carried to Hell and never stop . 5. It condemns the Abusers of Scripture : 1. Who do mud and poison this pure Chrystal Fountain with their corrupt Glosses , who rest Scripture , 2 Pet. 3.16 . The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they set it upon the Rack ; they give wrong Interpretations of it , not comparing Scripture with Scripture ; as the Antinomians pervert that Scripture , Numb . 23.21 . He hath not beheld iniquity in Jacob. Hence they infer , God's People may take liberty in sin , because God sees no sin in them . 'T is true , God sees not sin in his People with an Eye of Revenge , but he sees it with an Eye of Observation . He sees not sin in them , so as to damn them , but he sees it so as to be angry , and severely to punish them . Did not David find it so when he cried out of his broken bones ? In like manner the Arminians wrest Scripture : Iohn 5.40 . Ye will not come to me : here they bring in Free-will . This Text shows 1. how willing God is that we should have Life ; 2. that sinners may do more than they do ; they may improve the Talents God hath given them : but it doth not prove the Power of Free-will , for it is contrary to that Scripture , Iohn 6.44 . No man can come to me , except the Father which hath sent me draw him . These therefore wring the Text so hard as they make the Blood come ; they do not compare Scripture with Scripture . 2. Who do jest with Scripture . When they are sad they take the Scripture as their Lute or Minstrel to play with , and so drive away the sad Spirit ; as that Drunkard I have read of , who having drunk off his Cups , called to some of his Fellows , Give us of your Oil for our Lamps are gone out . In the fear of God take heed of this . Eusebius tells us of one who took a piece of Scripture to make a Jest of , who was presently struck with Frenzy , and run mad . And 't is a saying of Luther , Quos Deus vult perdere , &c. whom God intends to destroy , he gives them leave to play with Scripturre . Use 3. of Exhortation . If the Scripture be of Divine Inspiration , then be exhorted 1. to study the Scripture ; it is a Copy of God's Will : be Scripture Men , Bible Christians . I adore the fulness of Scripture , saith Tertullian . In the Book of God are scattered many Truths as so many Pearls . Iohn 5.39 . Search the Scriptures : Search as for a Vein of Silver . This blessed Book will fill your Head with Knowledge , and your Heart with Grace . God wrote the two Tables with his own Fingers , and if God took pains to write , well may we take pains ●o read . Apollos was mighty in the Scriptures , Acts 18.24 . The Word is our Magna Charta for Heaven , shall we be ignorant of our Charter ? Col. 3.16 . Let the word of God dwell in you richly . The Memory must be a Table-Book where the Word is written . To make us read the Word , consider 1. There is Majesty sparkling in every Line of Scripture . Take but one Instance , Isa. 63.1 . Who is this that cometh from Edom , with died garments from Bozrah ? this that is glorious in his apparel , travelling in the greatness of his strength ? I that speak in righteousness , mighty to save . Behold here a lofty magnificent stile ! what Angel could speak after this manner . Iunius was converted by reading one Verse of Iohn ; he beheld a Majesty in it beyond all Humane Rhetorick . 2. There is Melody in Scripture . This is that blessed Harp which drives away sadness of Spirit . Hear the sounding of this Harp a little , 1 Tim. 1.15 . This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the World to save sinners ; he took not only our Flesh upon him , but our Sins . And Matth. 11.28 . Come unto me all ye that are weary and heavy laden , and I will give you rest . How sweetly doth this Harp of Scripture sound ? what heavenly Musick doth it make in the Ears of a distressed sinner , especially when the Finger of God's Spirit toucheth upon this Instrument . 3. There is Divinity in Scripture . It contains the Marrow and Quintessence of Religion . The Scripture is a Rock of Diamonds , a Mystery of Piety ; the Lips of Scripture have Grace poured into them . The Scripture speaks of Faith , Self-denial , and all the Graces , which as a Chain of Pearl adore a Christian. The Scripture excites to Holiness , it treats of another World , it gives a prospect of Eternity . Oh then search the Scriptures ! Make the Word familiar to you . Had I the Tongue of Angels , I could not sufficiently set forth the Excellency of Scripture . It is a spiritual Optick Glass in which we behold God's Glory ; it is the Tree of Life , the Oracle of Wisdom , the Rule of Manners , the heavenly Seed of which the New Creature is formed , Iames 1.18 . The two Testaments ( saith Austin ) are the two Breasts which every Christian must suck , that he may get spiritual Nourishment . The Leaves of the Tree of Life were for Healing , Rev. 22.2 . so these Holy Leaves of Scripture , like those Leaves , are for the healing of our Souls . The Scripture is profitable for all things : If we are deserted , here is the spiced Wine that cheers the heavy heart : If we are pursued by Satan , here is the Sword of the Spirit to resist him : If we are diseased with Sins leprosy , here are the Waters of the Sanctuary , both to Cleanse and Cure. Oh , then search the Scriptures ! There is no danger in tasting this Tree of Knowledge . There was a Penalty laid at first , that we might not taste of the Tree of Knowledge , Gen. 3.17 . In the day that thou eatest thereof thou shalt surely die . But there is no danger of plucking this Tree of Holy Scripture ; if we do not eat of this Tree of Knowledge , we shall surely die : Oh then read the Scriptures ! — Time may come when the Scriptures may be kept from us . Quest. How should we so search the Scriptures as to find Life ? Answ. 1. Read the Bible with Reverence ; think every Line you read God is speaking to you . The Ark wherein the Law was put was over-laid with pure Gold , and was carried on Barrs that the Levites might not touch it , Exod. 25.14 . And why was this ? but to breed in the People Reverence to the Law. 2. Read with Seriousness . 'T is Matter of Life and Death : By this Word you must be tried ; Conscience and Scripture are the Jury God will proceed by in Judging of you . 3. Read the Word with Affection . Get your Hearts quickned with the Word ; go to it to fetch fire . Luke 24.31 . Did not our hearts burn within us . Labour that the Word may not only be a Lamp to direct , but a Fire to warm . Read the Scripture not only as an History , but as a Love-Letter sent to you from God , which may affect your Hearts . 4. Pray that the same Spirit that wrote the Word may assist you in the reading of it ; that God's Spirit would show you the wonderful Things of his Law. Go near , saith God to Philip , joyn thy self to this Chariot , Acts 8.29 . So when God's Spirit joyns himself with this Chariot of the Word , then it becomes effectual . 2. Be exhorted to prize the Word written , Iob 23.12 . David valued the Word more precious than Gold. What would the Martyrs have given for a Leaf of the Bible . ! The Word is the Field where Christ the Pearl of price is hid . In this Sacred Mine we dig , not for a Wedge of Gold , but a Weight of Glory . 1. The Scripture is a Sacred Collyrium , or Eye-salve to illuminate us . Prov. 6.23 . The Commandment is a Lamp , and the Law is Light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Clem Alexandrinus . The Scripture is the Card and Compass by which we Sail to the New Ierusalem . 2. The Scripture is a Soveraign Cordial in all Distresses . What are the Promises but the Water of Life to renew fainting Spirits ? Is it sin troubles ? there is a Scripture Cordial Psal. 65.3 . Iniquities prevail against me ; as for our Transgressions thou shalt purge them away ; or as it is in Hebrew Te eapperem , Thou shalt cover them . Is it outward Affliction disquiets ? there is a Scripture Cordial Psal. 91.15 . I will be with him in trouble ; not only to behold , but to uphold . Thus , as in the Ark was laid up Manna , Promises are laid up as Manna in the Ark of Scripture . 3. The Scripture will make us wise : Wisdom is above Troubles . Psal. 119.104 . By thy Precepts I get understanding . What made Eve so desire the Tree of Knowledge , Gen. 3.6 . It was a Tree to make one wise . The Scriptures teach a Man to know himself ; they discover Satan's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snares and stratagems , 2 Cor. 2.11 . They make one wise to Salvation , 2 Tim. 3.15 . O then highly prize the Scriptures ! I read of Queen Elizabeth , at her Coronation she received the Bible presented to her , with both her Hands , and kissing it , laid it to her Breast , saying , That that Book had ever been her chiefest delight . 3. If the Scripture is of Divine Inspiration , Believe the Word . The Romans , that they might gain Credit to their Laws , reported that they were inspired by the Gods at Rome . O give credence to the Word ! it is breathed from God's own Mouth . Hence ariseth all the prophaneness of Men , they do not believe Scripture . Isa. 53.1 . Who hath believed our Report ? Did you believe the glorious Rewards the Scripture speaks of , would you not give diligence to make your Elections sure ? Did you believe the Infernal Torments the Scripture speaks of , would not this put you into a cold sweat , and cause a trembling at heart for sin ? But People are in part Atheists , they give but little credit to the Word , therefore they are so impious , and draw such dark shadows in their Lives . Learn to realize Scripture , get your hearts wrought to a firm belief of it . Some think , if God should send an Angel from Heaven , and declare his Mind , then they should rather believe him ; or if he should send one from the damned , and preach the Torments of Hell all in Flames , then they would believe . But Luke 16.31 . If they believe not Moses and the Prophets , neither will they be perswaded though one arose from the dead . God is wise , and he thinks this way fittest to make his Mind known to us by writing ; and such as will not be Convinced by the Word , shall be Judged by the Word . The belief of the Scripture is of high importance : It is the belief of Scripture that will inable us to resist Temptation : 1 Iohn 2.14 . The Word of God abideth in you , and ye have overcome the wicked one . T is the belief of Scripture conduceth much to our Sanctification ; therefore these two are put together , Sanctification of the Spirit , and Belief of the Truth . ● Thess. ● . 13 . If the Word written be not believed , it is like writing on the Wate● , which takes no impression . 4. Love the Word written . Psal. 119.97 . O how love I thy Law. Sint 〈◊〉 deliciae meae Scripturae sanctae : Lord ( saith Augustine ) let the holy Scriptures be my chast delight . Chrysostom compares the Scripture to a Garden , every Truth is a fragrant Flower , which we should wear , not in our Bosom , but our Heart . David tasted the Word sweeter than the Honey and the Honey-comb , Psal. 19.10 . There is that in Scripture may breed delight : It shows us the way to Riches , Deut. 28.5 . Prov. 3.16 . to long Life , Psal. 34.12 . to a Kingdom , Hebr. 12.28 . Well then may we count those the sweetest hours which are spent in reading the holy Scriptures : Well may we say with the Prophet , Ier. 15.16 . Thy words were sound , and I did eat them , and they were the joy and rejoycing of my heart . 5. Conform to Scripture . Let us lead Scripture Lives : O that the Bible might be seen printed in our Lives ! Do what the Word commands . Obedience is an excellent way of Commenting upon the Bible . Psal. 86.11 . I will walk in thy Truth . Let the Word be the Sun-Dial by which you set your Life . What are we the better for having the Scripture , if we do not direct all our Speeches and Actions according to it ? What is a Carpenter the better to have his Rule about him , if he sticks it at his back , and never makes use of it for the measuring and squaring his work ? So what are we the better for the Rule of the Word , if we do not make use of it , and regulate our Lives by it ? How many swerve and deviate from the Rule . The Word teacheth to be sober and temperate , but they are drunk ; to be chast and holy , but they are prophane ; they go quite from the Rule . The Scriptures are Canonical , but their Lives are Apocryphal : What a dishonour is this to Religion , for Men to live in a Contradiction to Scripture ? The Word is called a Light to our feet , Psal. 119.105 . It is not only a Light to our Eyes to mend our sight , but to our Feet to mend our walk . O let us lead Bible Conversations ! 6. Contend for Scripture . Though we should not be of contentious Spirits , yet we ought to contend for the Word of God ; this Jewel is too precious to be parted with ; Prov. 4.13 . Keep her , for she is thy Life . The Castle of Scripture is beset with Enemies , Hereticks fight against it , we must therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contend for the Faith once delivered to the Saints , Jude 3. The Scripture is our Book of Evidences for Heaven ; shall we part with our Evidences ? The Saints of old were both Advocates and Martyrs for Truth ; they would hold fast Scripture , though it were with the loss of their Lives . 7. Be thankful to God for the Scriptures . What a Mercy is it that God hath not only acquainted us what his Will is , but that he hath made it known to us by writing . In the old Times God did reveal his Mind by Revelations , but the Word written is a surer way of knowing God's Mind than by Revelation . 2 Pet. 1.19 . This Voice which came from heaven we heard , we have also a more sure word of prophecy . The Devil is God's Ape , and he can transform himself into an Angel of Light ; he can deceive with false Revelations : As I have heard of one who had ( as he thought ) a Revelation from God to Sacrifice his Child , as Abraham had , whereupon he following this Impulsion of the Devil , did kill his Child . Thus Satan oft deceives People with Delusions instead of Divine Revelations ; therefore we are to be thankful to God for revealing his Mind to us by Writing : We have a more sure word of prophesie . We are not left under a doubtful Suspence that we should not know what to believe , but we have an Infallible Rule to go by . The Scripture is our Pole-star to direct us to Heaven , it shews us every step we are to take : when we go wrong it instructs us , when we go right it comforts us . And 't is matter of Thankfulness , that the Scriptures are made intelligible by being translated . 8. Adore God's distinguishing Grace , if you have felt the Authority and Power of the Word upon your Conscience ; if you can say as David , Psal. 119.50 . Thy word hath quickened me . Christian , bless God that he hath not only given thee his Word to be a Rule of Holiness , but his Grace to be a Principle of Holiness : Bless God that he hath not only written his Word , but sealed it upon thy Heart , and made it effectual : Canst thou say it is of Divine Inspiration , because thou hast felt it to be of lively Operation . O Free-grace ! that God should send out this Word and heal thee ; that he should heal thee and not others ; that the same Scripture which is to them a dead Letter , should be to thee a Saviour of Life . That there is a GOD. Quest. III. WHat do the Scriptures principally Teach ? Resp. The Scriptures principally teach what Man is to believe concerning GOD , and what Duty GOD requires of Man. Quest. What is God ? Resp. God is a Spirit , Infinite , Eternal , and Unchangeable in his Being , Wisdom , Power , Holiness , Justice , Goodness , and Truth . Here is 1. something implied , That there is a God. 2. Expressed , that he is a Spirit . 3. What kind of Spirit . 1. Implied , that there is a God : The question , What is God ? takes it for granted that there is a God : the belief of God's Essence is the Foundation of all Religious Worship , Heb. 11.6 . He that comes to God must believe that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there must be a first Cause which gives a Being and Existence to all things besides . We come to know that there is a God , 1. By the Book of Nature , the Notion of a Deity is engraven in Man's Heart , it is demonstrable by the Light of Nature ; I think it hard for a Man to be a natural Atheist , he may wish there were no God , he may dispute against a Deity , but he cannot in his Judgment believe there is no God , unless by accumulated Sin his Conscience be sear'd , and he hath such a Lethargy upon him , that he hath sinn'd away his very Sense and Reason . 2. We come to know that there is a God by his Works ; and this is so evident a Demonstration of a God-head , that the most Atheistical Spirits when they have considered these Works of God , have been forced to acknowledge some Wise and Supream Power the Maker of these Things ; as 't is reported of Galen and others . 1. We will begin with the greater World , 1. The Creation of the glorious Fabrick of Heaven and Earth ; sure there must be some Architect or first Cause , the World could not make itself : Who could hang the Earth on Nothing , but the Great God ? Who could provide such rich Furniture for the Heavens , the glorious Constellations , the Firmament bespangled with such glittering Lights ? all this speaks a Deity . We may see God's Glory blazing in the Sun , twinkling in the Stars . Who could give the Earth its Clothing , cover it with Grass and Corn , adorn it with Flowers , enrich it with Gold , only God , Iob 28.4 . Who but God could make the sweet Musick in the Heavens , cause the Angels to joyn in consort , and sound forth the Praises of their Maker ? Job 38.7 . When the morning-stars sang together , and all the sons of God shouted for joy . If a Man should go into a far Country , and see stately Edifices there , he would never imagine that these could build themselves , but that some greater Power built them : To imagine that the Work of the Creation was not framed by God , is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner : Acts 17.24 . God that made the world , and all things therein . To Create is proper to a Deity . 2. The wise Gubernation of all things evince there is a God : God is the great Superintendent of the World , he holds the Golden Reins of Government in his Hand , guiding all things most regularly and harmoniously to their proper end ; who that eyes Providence , but must be forced to acknowledge there is a God ? Providence is the Queen and Governness of the World : it is the Hand that turns the Wheel of the whole Creation ; Providence sets the Sun its Race , the Sea its Bounds . If God should not guide the World , things would run into an Ataxy and Confusion . When one looks on a Clock , and sees the motion of the Wheels , the striking of the Hammar , the hanging of the Plummets , he would say there were some Artificer did make it , and put it into that Order : So when we see the excellent Order and Harmony in the Universe , the Sun that great Luminary dispensing its Light and Heat to the World , without which the World were but a Grave or Prison , the Rivers sending forth their silver Streams to refresh the Bodies of Men , and prevent a Drought , and every Creature acting within its Sphere , and keeping its due Bounds , we must needs acknowledge there is a God who wisely orders and governs all these things . Who could set this great Army of the Creatures in their several Ranks and Squadrons , and keep them in their constant March , but he whose Name is , The LORD of Hosts ? And as God doth wisely dispose all things in the whole Regiment of the Creatures , so by his Power he doth support them : Did God suspend and withdraw his Influence never so little , the Wheels of the Creation would unpin , and the Axle-tree break asunder . 3. The Motion of the Creatures : All Motion ( as the Philosophers say ) is from something that is unmoveable . As for Example : The Elements are moved by the Influence and Motion of the heavenly Bodies : The Sun and Moon , and these Planets , are moved by the highest Orb , call'd Primum Mobile ; now if one should ask , Who moves that highest Orb , or the first Mover of the Planets ? Sure it can be no other hand but God himself . 2. Let us speak of Man who is a Microcosm , or lesser World : The excellent Contexture and Frame of his Body who is wrought curiously as with Needle-work , Psal. 139.15 . I was curiously wrought in the lowest parts of the earth . And the Endowment of this Body with a noble Soul ; who but God could make such an Union of different Substances , Flesh and Spirit ? In him we live , and move , and have our being . The quick acute Motion of every Part of the Body , shews that there is a God ; we may see something of him in the sparkling of the Eye : And if the Cabinet of the Body be so curiously wrought , what is the Jewel ? The Soul hath a Coelestial Brightness in it , as Damascen saith . 'T is a Diamond set in a Ring of Clay : What noble Faculties is the Soul endowed with ? Understanding , Will , Affections , which are a Glass of the Trinity , as Plato speaks . The Matter of the Soul is Spiritual ; 't is a Divine Sparkle lighted from Heaven : and being spiritual is immortal , as Scaliger notes . Anima non senescit ; the Soul doth not wax old , it lives for ever . And who could create a Soul enobled with such rare Angelical Properties , but God ? We must needs say as the Psalmist , It is he that hath made us , and not we our selves , Psalm 100.3 . 2. We may prove a Deity by our own Conscience . Conscience is God's Deputy or Vicegerent . Conscience is a Witness of a Deity . If there were no Bible to tell us there is a God , yet Conscience might . Conscience , as the Apostle saith , either accuseth or excuseth , Rom. 2.15 . Conscience acts in order to an higher Judicatory . 1. Natural Conscience being kept free from gross sin , excuseth . When a Man doth Vertuous Actions , lives soberly and righteously , obeserves the golden Maxim , Doing to others as he would have them do to him , then Conscience approves , and saith , well done . Conscience , like a Bee , gives Honey . 2. Natural Conscience in the Wicked doth accuse . When Men go against the Light of Conscience , then they feel the Worm of Conscience . Eheu quis intus scorpio ? Sen. Conscience being sinned against , spits fire in Mens faces , fills them with shame and horrour . When the Sinner sees an Hand-writing on the Wall of Conscience , his Countenance is changed . Many have hanged themselves to quiet their Conscience . Tiberius the Emperour , a bloody Man , felt the Lashes of his Conscience , he was so haunted with that Fury , that he told the Senate , he suffered Death daily . And what is it should put a Man's Conscience into such an Agony , but the Impression of a Deity , and the Thoughts of coming before God's Tribunal . Those who are above all Humane Laws , yet are subject to the Checks of their own Conscience . And it is observable , the nearer the Wicked approach to Death , the more they are terrified , and Conscience gives a louder Alarm to them ; And whence is this , but from the apprehension of Judgment approaching . The Soul being sensible of its Immortal Nature , trembles at him who never ceaseth to Live , and therefore will never cease to Punish . 3. That there is a God , appears by the Consent of Nations , by the Universal Vote and Suffrage of all . Nulla gens tam barbara cui non insideat haec persuasio Deum esset , Tully ; No Nation so barbarous ( saith Tully ) as not to believe there is a God. Though the Heathen did mistake in their Devotion , they did not worship the true God , yet they worshipped a God. They set up an Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the unknown God , Acts 17.22 . They knew a God should be worshipped , though they knew not the God whom they worshipped . Some did worship Iupiter , some Neptune , some Mars : rather than not worship something , they would worship any thing . 4. That there is a God , appears by his Prediction of Future Things . He who can foretel things which shall surely come to pass , is the True God. God foretold that a Virgin should conceive , he prefixed the time when the Messias should be cut off , Dan. 9.76 . he foretold the Captivity of the Iews in Babylon , and who should be their Deliverer , Isa. 45.1 . This is such a strong Argument to prove a Deity , as God himself useth it to prove he is the True God , and that all the Gods of the Heathens were Fictions and Nullities , Isa. 41.22 . Testimonium Divinitatis est Veritas Divinationis , Tertul. To foretel Things contingent , and which depend upon no natural Causes , is proper to a Deity . 5. That there is a God , appears by God's unlimited Power and Soveraignty . He who can work , and none hinder him , is the True God ; but God can do so , Isa. 43.13 . I will work , and who shall let it . Nothing can hinder Action but some Superiour Power ; but there is no Power above God ; all Power that is , is by him , therefore all Power is under him : he hath a mighty Arm , Psal. 89.13 . He sees the Designs Men drive on against him , and plucks off their Chariot Wheels ; he maketh Diviners mad , Isa. 44.25 . he cutteth off the Spirit of Princes : He bridleth the Sea , gives check to the Leviathan , binds the Devils in Cains ; he acts pro arbitrio , he doth what he will , I will work , and who shall let it . 6. There are Devils , therefore there is a God. Atheists cannot deny but there are Devils , and then they must grant there is a God. We read of divers possessed with the Devil . The Devils are called in Scripture , Cashegnirini , Hairy ones , because they oft appeared in the form of Goats or Satyrs . Gerson in his Book De probatione Spirituum , tells us how Satan on a time appeared to an holy Man in a most glorious manner , professing himself to be Christ ; the old Man answered , I desire not to see my Saviour here in this Desart , it shall suffice me to see him in Heaven . Now if there be a Devil , then there is a God. Socrates an Heathen , when he was accused at his Death , confessed that , as he thought there was a malus genius , an Evil Spirit , so he thought there was a Good. Use 1. Seeing there is a God , this reproves such Atheistical Fools as deny it . Epicurus denied that there was a Providence , saying , That all things fell out by Chance , Diagoras . He that saith there is no God , is the wickedest Creature that is , he is worse then a Thief , who doth but take away our Goods from us , but the Atheist would take away our God from us : Joh. 20. They have taken away my Lord. So we may say of Atheists , they would take away our God from us , in whom all our Hope and Comfort is laid up : Psal. 14.1 . The fool hath said in his heart , There is no God. He durst not speak it with his Tongue , but said it in his Heart ; he wished it . Sure none can be Speculative Atheists : The devils believe and tremble , Jam. 2. I have read of one Arthur a professed Atheist , who when he came to die , cried out , he was damned . But though there are few found who say , There is no God , yet many deny him in their Practices : Tit. 1.16 . In works they deny him . Cicero said of Epicurus , Verbis reliquit Deos resustulit . The World is full of Practical Atheism : most People live as if they did not believe there was a God. Durst they lie , defraud , be unclean , if they believed there were a God , who would call them to account ? If an Indian , who never heard of a God , should come among us , and have no other means to convince him of a Deity , but the Lives of Men in our Age , sure he would be of Protagoras his mind , who did hang in a doubtful suspence , and did question , Whether there were a God ; Utrum Dii sint non ausim affirmare . Use 2. Seeing there is a God , he will deal righteously , and give just Rewards to Men. Things seem to be carried in the World very unequally ; The wicked flourish , Psal. 73. they who tempt God are delivered , Mal. 3.15 . The ripe Clusters of Grapes are squeezed into their Cup , and in the mean while , the godly who wept for sin , and served God , are afflicted ; Psal. 102.9 . I have eaten Ashes like Bread , and mingled my drink with weeping . Evil Men enjoy all the Good , and Good Men endure all the Evil. But seeing there is a God , he will deal righteously with Men : Gen. 18.25 . Shall not the Iudge of all the World do right ? Offenders must come to punishment . The Sinners Deaths-day and Dooms-day is a coming ; Psal. 37.13 . The Lord seeth that his day is coming . While there is an Hell the wicked shall be scourged enough ; and while there is Eternity , they shall lye there long enough ; and God will abundantly compensate the faithful Service of his People . They shall have their white Robes and Crown ; Psal. 58.11 . Verily there is a Reward for the Righteous ; verily he is a God that judgeth in the Earth . Because God is God , therefore he will give forth glorious Rewards to his People . Use 3. Seeing there is a God , woe to all such as engage this God against them , he lives for ever to be avenged upon them : Ezek. 22.14 . Can thine heart endure , or can thine hands be strong in the day that I shall deal with thee ? Such as pollute God's Sabbath , oppose his Saints , trampling these Jewels in the dust ; such as live in a contradiction to God's Word ; these do engage the infinite Majesty of Heaven against them , and how dismal will their Case be ? Deut. 32.41 . If I whet my glittering Sword , and mine Hand take hold of Iudgment , I will render Vengeance to mine Enemies ; I will make mine Arrows drunk with Blood , &c. If it be so terrible to hear the Lion roar , what is it when he begins to tear his Prey ? Psal. 50.22 . Consider this ye that forget God , least I tear you in pieces . O that Men would think of this , who go on in Sin ! shall we engage the great God against us ? God strikes slow , but heavy : Job 40.9 . Hast thou an arm like God ? Canst thou strike such a blow ? God is the best Friend , but the worst Enemy . If he can look Men into their Grave , how far can he throw them ? Who knows the power of his wrath ? Psal. 90.11 . What Fools are they who for a Drop of Pleasure drink a Sea of Wrath. Paracelsus speaks of a Phrensie some have which will make them die Dancing : Sinners go Dancing to Hell. Use 4. Seeing there is a God , let us firmly believe this great Article of our Creed . What Religion can there be in Men , if they do not believe a Deity ? He that comes to God must believe that he is . To worship God , and pray to him , and not believe there is a God , Irrisio Dei est , it is to put a high Scorn and Contempt upon God. Believe that God is the only true God , such a God as he hath reveal'd himself in his Word , A lover of righteousness , and hater of wickedness , Psal. 45.7 . The real belief of a Deity gives life to all Religious Worship : the more we believe the Truth and Infiniteness of God , the more Holy and Angelical we are in our Lives . Whether we are alone or in Company God sees us ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heart-searcher ; the belief of this would make us live always as under God's eye , Psal. 16.8 . I have set the Lord always before me . The belief of a Deity would be a Bridle to Sin , a Spur to Duty ; it would add Wings to Prayer , and Oil to the Lamp of our Devotion : the belief of a Deity would cause dependance upon God in all our Streights and Exigencies : Gen. 17.1 . I am God all-sufficient ; a God that can supply all your Wants , scatter all your Fears , resolve all your Doubts , conquer all your Temptations : The Arm of God's Power can never be shrunk , he can create Mercy for us , and therefore can help and not be beholding to the Creature . Did we believe there is a God ; we should so depend on his Providence as not to use any indirect Means ; we would not run ourselves into Sin to rid ourselves out of Trouble : 2 Kings 1.3 . Is it not because there is not a God in Israel , that ye go to enquire of Baal-zebub the God of Ekron ? When Men run to sinful Shifts , is it not because they do not believe there is a God , or that he is All-sufficient ? 2. Seeing there is a God , let us labour to get an interest in him , Psal. 48.14 . This God is our God. Two things will comfort us , Deity and Propriety : since the Fall we have lost Likeness to God , and Communion with God ; let us labour to recover this lost Interest , and pronounce this Shibboleth my God , Psal. 43.5 . 'T is little Comfort to know there is a God , unless he be ours ; God offers himself to be our God , Jer. 31.33 . I will be their God. And Faith catcheth hold of the Offer , it appropriates God , and makes all that is in him over to us to be ours , his Wisdom ours to teach us , his Holiness ours to sanctifie us ▪ his Spirit ours to comfort us , his Mercy ours to save us . To be able to say God is mine , is more then to have all the Mines of Gold and Silver . 3. Seeing there is a God , let us Serve and Worship him as God : It was an Indictment brought in against them , Rom. 1.21 . They glorified him not as God. 1. Let us pray to him as to a God , Pray with fervency , Jam. 5.16 . An effectual fervent Prayer prevails much ; this is both the Fire and the Incense , without Fervency 't is no Prayer . 2. Love him as a God , Deut. 5.6 . Thou shalt love the Lord thy God with all thy heart . To love him with all the heart , is to give him a Precedency in our Love , desire to let him have the Cream of our Affections ; to love him not only appretiatively but intensively , as much as we can . As the Sun-beams united in a Burning-glass burn the hotter , so all our Affections should be united , that our love to God may be more ardent . 3. Obey him as a God : All Creatures obey him , the Stars fight his Battels , the Wind and Sea obey him , Mark 4.41 . much more should Man whom God hath endu'd with a Principle of Reason : He is God , and hath a Soveraignty over us , therefore as we received Life from him , so we must receive a Law from him , and submit to his Will in all things : This is to kiss him with a Kiss of Loyalty , and it is to glorifie him as God. GOD is a SPIRIT . Quest. IV. WHat is God ? Resp. God is a Spirit . 2. The Thing expressed . Ioh. 4.24 . God is a Spirit . God is essentia spiritualissima , Zanchy . Quest. What do you mean when you say God is a Spirit ? Resp. By Spirit , I mean , God is an Immaterial Substance , of a pure , subtil , unmixed Essence , not compounded of Body and Soul , without all Extension of Parts . The Body is a dreggish Thing ; The more Spiritual God's Essence is , the more Noble and Excellent . The Spirits are the more refined part of the Wine . Quest. Wherein doth God differ from other Spirits ? 1. The Angels are Spirits . Resp. We must distinguish of Spirits . 1. The Angels are created , God is a Spirit uncreate . 2. The Angels are Spirits , but are finate , and capable of being annihilated . The same Power which made them is able to reduce them to their first Nothing : but God is an infinite Spirit . 3. The Angels are confined Spirits , they cannot be in duobus locis simul , they are confined to a place : but God is an immense Spirit , and cannot be confined , being in all places at once . 4. The Angels , though they are Spirits , yet they are but ministring Spirits , Hebr. 1.14 . Though they are Spirits , yet they are Servants . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Super-excellent Spirit , the Father of Spirits , Hebr. 12.9 . 2. The Soul is a Spirit . Eccles. 12.7 . The Spirit shall return unto God that gave it . Quest. How doth God , being a Spirit , differ from the Soul ? Servetus and Osiander thought , That the Soul being infused , did convey into Man the very Spirit and Substance of God ; an absurd Opinion : for the Essence of God is incommunicable . Resp. Therefore , when it is said the Soul is a Spirit , it is meant , God hath made it intelligible , and hath stamped upon it his Likeness , not his Essence . Quest. But is it not said , That we are made Partakers of the Divine Nature ? Resp. By Divine Nature there , is meant Divine Qualities , 2 Pet. 1.4 . We are made Partakers of the Divine Nature , not by Identity or Union with the Divine Essence , but by a transformation into the Divine Likeness . Thus you see how God differs from other Spirits , Angels , and Souls of Men. He is a Spirit of transcendent Excellency , the Father of Spirits . Object . Against this Vorstius and the Anthropomorthites object , That in Scripture an Humane Shape and Figure is given to God ; he is said to have Eyes and Hands ? Resp. It is contrary to the Nature of a Spirit to have a Corporeal Substance ; Luke 24. ●9 . Handle me , and see me , for a Spirit hath not Flesh and Bones as ye see me have . Bodily Members are ascribed to God , not properly , but metaphorically , and in a borrowed sence ; he is only set out to our Capacity : By the right Hand of the Lord is meant his Power ; by the Eyes of the Lord are meant his Wisdom . Now that God is a Spirit , and is not capable of Bodily Shape or Substance , probatur . 1. A Body is visible , but God is invisible , Therefore he is a Spirit , 1 Tim. 6.16 . whom no man hath seen , nor can see , not by an Eye of sence . 2. A Body is terminated , can be but in one place at once ; but God is ubique , in all places at once , Therefore he is a Spirit , Psal. 139.7 , 8. God's Center is every where , and his Circumference is no where * . 3. A Body being compounded of integral Parts , may be dissolved ; Quicquid divisibile est corruptibile , but the God-head is not capable of dissolution ; he can have no End from whom all things have their Beginning . So that it clearly appears God is a Spirit , which adds to the Perfection of his Nature . Use 1. If God be a Spirit , then he is impassible ; he is not capable of being hurt . Wicked Men may set up their Banners , and bend their Forces against God , they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fight against God , Acts 5.39 . But what will this fighting avail ? what hurt can they do to the Deity ? God is a Spirit , and therefore cannot receive any hurtful impression : wicked Men may imagine Evil against the Lord ; Nahum . 1.9 . What do ye imagine against the Lord ? But God being a Spirit , is impenetrable . The wicked may Eclipse his Glory , but cannot touch his Essence . God can hurt his Enemies , but they cannot hurt him . Iulian might throw up his Dagger into the Air against Heaven , but could not touch the Deity . God is a Spirit , invisible , how can the Wicked with all their Forces hurt him , when they cannot see him ? Hence all the Attempts of the Wicked against God are foolish , and prove Abortive ; Psal. 2.3 , 4. The Kings of the Earth set themselves against the Lord , and against his Anointed . He that sits in the Heavens shall laugh . He is a Spirit , he can wound them , but they cannot touch him . Use 2. If God be a Spirit , then it shows the folly of the Papists , who worship him by Pictures and Images . Being a Spirit , we cannot make any Image to represent him by ; Deut. 4.12 . The Lord spake to you out of the midst of the fire , ye heard the voice of the words , but saw no similitude . 1. God being a Spirit , is imperceptible , cannot be discerned , how then can there be any Resemblance made of him ? Isa. 40.18 . To whom then will ye liken God , or what likeness will ye compare unto him ? How can you paint the Deity ? can we make an Image of that which we never saw ? Ye saw no similitude . God is a Spirit . It were a folly to go to make the Picture of the Soul , because it is a Spiritual Thing , or to Paint the Angels , because they are Spirits . Object . Are not the Angels in Scripture represented by the Cherubims ? Resp. There is Imago Personae & Officii , there is the Image of the Person , and the Image that represents the Office. The Cherubims did not represent the Persons of the Angels , but their Office. The Cherubims were made with Wings , to show the swiftness of the Angels in discharge of their Office : and if we cannot Picture the Soul , nor the Persons of the Angels , because they are Spirits , much less can we make an Image or Picture of God , who is Infinite , and the Father of Spirits . 2. God being a Spirit is Omnipresent ; he is present in all places , Ier. 23.24 . Do not I fill Heaven and Earth , saith the Lord ? Therefore being every where present , it is absurd to worship him by an Image . Were it not a foolish thing to bow down to the King's Picture , when the King is present ? So to go to worship God's Image when God himself is present . Quest. But how then shall we conceive of God being a Spirit , if we may make no Image or Resemblance of him ? Resp. We must conceive of him Spiritually , viz. 1. In his Attributes ; his Holiness , Justice , Goodness , which are the Beams by which his Divine Nature shines forth . 2. We must conceive of him as he is in Christ ; Christ is the Image of the invisible God , Col. 1.15 . Set the Eyes of your Faith on Christ , God-man . In Christ we see some Sparklings of the Divine Glory ; in him there is the exact Resemblance of all his Fathers Excellencies . The Wisdom , Love , and Holiness of God the Father shine forth in Christ ; Iohn 14.9 . He that hath seen me hath seen the Father . 3. Infer . If God be a Spirit , it shows us , that the more spiritual we grow , the more we grow like to God. To be earthly is to be unlike God. How do Earth and Spirit agree ? Phil. 3.19 . Earthly ones may give for their Crest , the Mole or Tortoise , that live in the Earth . What Resemblance is there between an Earthly Heart , and him who is a Spirit ? The more Spiritual any one is , the more like God. Quest. What is it to be Spiritual ? Resp. To be Refined and Sublimated , to have the Heart still in Heaven , to be thinking of God and Glory , and to be carried up in a fiery Chariot of Love to God , this is to be Spiritual ; Psal. 73.25 . Whom have I in Heaven but thee : on which Beza paraphraseth thus , Apage Terra , utinam tecum in Coelo essem ! O that I were in Heaven with thee ! A Christian , who is taken off from these Earthly Things , as the Spirits are taken off from the Lees , hath a noble Spiritual Soul , and doth most resemble him who is a Spirit . 4 Infer . It shows us what that Worship is God requires of us , and is most acceptable to him , viz. such a Worship as is suitable to his Nature , Spiritual Worship ; John 4.24 . They which worship him , must worship him in Spirit and Truth . Spiritual worship is the Virgin-worship . Though God will have the Service of our Bodies , our Eyes and Hands lifted up , to testifie to others that Reverence we have of God's Glory and Majesty , yet chiefly he will have the worship of the Soul : 1 Cor. 6.20 . Glorifie God in your body and in your spirit . Spirit-worship God prizeth because it comes so near to his own Nature who is a Spirit . Quest. What is it to Worship God in the Spirit ? Resp. 1. To worship him without Ceremonies . The Ceremonies of the Law which God himself ordained , are now abrogated and out of date ; Christ the Substance being come , the Shadows flie away ; and therefore the Apostle calls the Legal Ceremonies Carnal Rites , Heb. 9.10 . and if not use those Iewish Ceremonies which God did once appoint , then not those which he did never appoint . Resp. 2. To worship God in Spirit , is to worship him , 1. With Faith in the Bloud of the Messiah , Heb. 11.9 . And , 2. to worship him with the utmost Zeal and Intensness of Soul : Acts 26.7 . Our twelve tribes instantly serving God day and night , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Intensness of Spirit , not only constantly but instantly . This is to worship God in the Spirit . The more Spiritual any Service is , the nearer it comes to God who is a Spirit , and the more excellent it is ; the spiritual part of Duty is the Fat of the Sacrifice , it is the Soul and Quintessence of Religion . The richest Cordials are made of Spirits , and the best Duties are such as are of a Spiritual Nature . God is a Spirit , and will be worshipped in Spirit : It is not Pomp of Worship but Purity which God accepts . Repentance is not in the outward Severities used to the Body , Pennance , Fasting , and Chastising the Body , but it consists in the Sacrifice of a broken Heart ; Thanksgiving doth not stand in Church-Musick , the Melody of an Organ , but rather making Melody in the Heart to the Lord , Eph. 5.19 . Prayer is not the Tuning of the Voice into an heartless Confession , or telling over a few Beads , but it consists in Sighs and Groans , Rom. 8.26 . When the Fire of Fervency is put to the Incense of Prayer , now it ascends as a sweet Odour , that is , the true Holy Water , not which the Pope sprinkles , but what is distilled from the Limbeck of a Penitent Eye . Spirit-worship best pleaseth that God who is a Spirit , Ioh. 4.23 . The Father seeks such to worship him ; to shew the great acceptance of such , and how God is delighted with Spiritual-worship . This is the savoury Meat God loves . How few mind this , worshipping him who is a Spirit in the Spirit ; they give him more Dreggs then Spirits ; they think it enough to bring their Duties , but not their Hearts , which hath made God disclaim those very Services he himself appointed , Isa. 1.12 . Ezek. 33.31 . Let us then give God Spirit-worship , this best suits with his Nature ; a Soveraign Elixar full of Vertue , may be given in a few drops : a little Prayer , if it be with the Heart and Spirit , may have much Vertue and Efficacy in it . The Publican made but a short Prayer , God be merciful to me a sinner , Luke 18.13 . but it was full of life and spirit , it came from the Heart , therefore was accepted . Use 2. of Exhortation . Pray to God , that as he is a Spirit , so he will give us of his Spirit . The Essence of God is incommunicable , but the Motions , the Presence and Influences of his Spirit . When the Sun shines in a Room , not the Body of the Sun is there , but the Light , Heat , and Influence of the Sun. God hath made a Promise of his Spirit , Ezek. 36.27 . I will put my Spirit within you . Turn Promises into Prayers . O Lord , thou who art a Spirit , give me of thy Spirit ; I Flesh beg thy Spirit ; thy enlightning , ●anctifying , quickning Spirit . Melancthon's Prayer , Domine accende animam meam Spiritu tuo , Lord inflame my Soul with thy Holy Spirit . How needful is his Spirit ; we cannot do any Duty without it in a lively manner : when this Wind blows upon our Sails , then we move swiftly towards Heaven . Pray therefore that God will give us of the Residue of his Spirit , Mal. 2.15 . that we may move more vigorously in the Sphere of Religion . Use 3. of Comfort . As God is a Spirit , so the Reward that he gives is Spiritual ; that is the Excellency of it ; as the chief Blessings he gives us in this Life are Spiritual Blessings , Eph. 1.3 . not Gold and Silver ; he gives Christ , his Love ; he fills us with Grace ; so the main Rewards he gives after this Life are Spiritual , a Crown of Glory that fades not away , 1 Pet. 5.4 . Earthly Crowns fade , but the Believer's Crown being Spiritual is Immortal , a never-fading Crown . It is impossible ( saith Iulius Scaliger ) for that which is Spiritual to be subject to Change or Corruption . This may comfort a Christian in all his Labours and Sufferings ; he lays out himself for God , and hath little or no Reward here , but remember God , who is a Spirit , will give Spiritual Rewards , a sight of his Face in Heaven , white Robes , a weight of Glory . Be not then weary of God's Service , think of the Spiritual Reward , a Crown of Glory which fadeth not away . GOD is INFINITE . Quest. WHat kind of Spirit is God ? Resp. He is Infinite ; so he differs from all created Beings which are Finite . Though Infinite may be applied to all God's Attributes , he is infinitely Merciful , infinitely Wise , infinitely Holy , yet if we take Infiniteness properly so , implies , 1. God's Omnipresency ; the Greek word for Infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies without Bounds or Limits : God is not confined to any place , he is Infinite , and so is present in all places at once . His Centre is every-where , Divina essentia nusquam inclusa aut exclusa , Aug. 1 Kings 8.27 . Behold , the heaven , and heaven of heavens cannot contain thee . This the Turks have a Notion of , they build their Temples open on the top to show , that God cannot be confined to their Temples or circumscribed , but is in all places by his Presence . God's Essence is not limited either to the Regions above , or to the Terrestrial Globe , but his whole Essence is every-where . This is to be Infinite . As Philosophers say of the Soul , it is . Tota in toto & tota in qualibet parte : The Soul is in every part of the Body , in the Eye , Heart , Foot ; so we may say of God , he is Ubique , his Essence is every-where ; his Circuit is in Heaven , and Earth , and Sea , and he is in all places of his Circuit at once . This is to be Infinite . God who bounds every thing else , is himself without Bounds : He sets Bounds to the Sea , Huc usque , Hitherto shalt thou come and no further . He sets Bounds to the Angels , they like the Cherubims move and stand at his appointment , Ezek. 10.16 . but he is Infinite , without Bounds . He who can span the Heavens , and weigh the Earth in a pair of Scales , must needs be Infinite , Isa. 40.12 . Object . Vorstius , That God is in all places at once , but not in regard of his Essence , but , Virtute & potentia , by his Vertue and Influence ; as the Body of the Sun is in Heaven , it only sends forth its Beams and Influences to the Earth , or as a King who is in all places of his Kingdom Authoritative , by his Power and Authority , but he is personally in his Throne . Resp. But to answer , God who is Infinite is in all places at once , not only by his Influence , but his Essence ; for if his Essence fills all places , then he must needs be there in Person . But , Ergo , Minor in Ier. 23.24 . Do not I fill heaven and earth ? Object . But doth not God say Heaven is his Throne ? Isa. 66.1 . Resp. It is also said , that an humble Heart is his Throne , Isa. 57.15 . The humble Heart is his Throne in regard of his gracious Presence , and Heaven is his Throne in regard of his glorious Presence ; and yet neither of these Thrones will hold him , for the Heaven of Heavens cannot contain him . Object . But if God be Infinite in all places , then he is in places impure , and he mingles with that Impurity ? Resp. Though God be in all places , in the Heart of a Sinner by his Inspection , and in Hell by his Justice , yet he doth not mingle with that Impurity , or receive the least tincture of Evil : Divina natura non est immista rebus aut sordibus inquinata , Aug. No more then the Sun shining on a Dunghil is defiled , or its Beauty spotted ; or then Christ going among Sinners was defiled , his Godhead was a sufficient Antidote against Infection . Reason why God must needs be Infinite in all places at once , not only in regard of the Simplicity and Purity of his Nature , but in regard of his Power , which being so glorious who can set him Bounds ? or prescribe him a Circuit to walk in ? 'T is as if the Drop should go to limit the Ocean , or the Star to set the Sun its Bounds . Use 1. It condemns the Papists who would make more things Infinite then the Godhead , they hold that Christ's Body is in many places at once , that it is in Heaven and in the Bread and Wine in the Sacrament : Though Christ as he is God is Infinite , and in all places at once , yet as Man he is not ; Christ when he was on Earth his Manhood was not in Heaven , though his Godhead was ; and now he is in Heaven his Manhood is not on Earth though his Godhead be : Heb. 10.5 . 't is spoken of Christ , A body hast thou prepared me . This Body cannot be in all places at once , for then it is no more a Body , but a Spirit ; Christ's Body in Heaven though it be Glorified , it is not Deified ; it is not Infinite , for so it must be if it be both in Heaven and in the Bread and Wine by Transubstantiation . If God be Infinite , present in all places at once , then it is certain he governs all things in his own Person ; he needs no Proxies or Deputies to help him carry on his Government . He is in all places at an instant , and manageth all Affairs both in the World and Heaven . A King cannot be in all places of his Kingdom in his own Person , therefore he is fain to govern by Deputies and Vicegerents , and they often pervert Justice : but God being Infinite , needs no Deputies , he is present in all places ; he sees all with his own Eyes , and hears all with his own Ears ; he is every-where in his own Person , therefore is fit to be the Judge of the World , he will do every one Right . If God be Infinite by his Omnipresency , then see the Greatness and Immensness of the Divine Majesty ▪ What a Great God do we serve ? 1 Chr. 29.11 . Thine , O Lord , is the greatness , and the glory , and the majesty , and thou art exalted as head above all . Well may the Scripture display the Greatness of his Glory , who is Infinite in all places . He transcends our weak Conceptions , how can our finite Understanding comprehend him who is Infinite ? He is infinitely above all our Praises , Neh. 9.5 . Blessed be thy glorious name , which is exalted above all blessing and praise . O what a poor Nothing is Man , when we think of God's Infiniteness , as the Stars disappear at the rising of the Sun ! O how doth Man shrink into nothing when Infinite Majesty shines forth in his Glory , Isa. 40.15 . The nations are as a drop of the bucket , or the small dust of the ballance . O what a little of that Drop are we ! The Heathens thought they had sufficiently praised Iupiter , when they called him Great Iupiter . Of what Immense Majesty is God who fills all places at once , his is excellent Greatness , Psal. 150.2 . If God be Infinite , filling Heaven and Earth , see what a full Portion the Saints have , they have him for their Portion who is Infinite . His Fulness is an Infinite Fulness ; and he is infinitely sweet as well as infinitely full : If a Conduit be fill'd with Wine , here is a sweet Fulness , but still it is Finite ; but God's is a sweet Fulness , and it is an Infinite . He is infinitely full of Beauty , of Love , his Riches are call'd unsearchable , Eph. 3.8 . because they are Infinite . Stretch your Thoughts as much as you can , there 's that in God exceeds , it is an Infinite Fulness . He is said to do abundantly for us , above all that we can ask , Ephes. 3.20 . What cannot an ambitious Spirit ask ? he can ask Crowns and Kingdoms , Millions of Worlds ; but God can give more then we can ask , because he is Infinite , nay , or think : We can think , what if all the Dust were turn'd to Silver , if every Flower were a Ruby , every Sand in the Sea a Diamond : yet God can give more then we can think , because he is Infinite ! O how rich are they who have the Infinite God for their Portion ! Well might David say , The Lord is the portion of my inheritance , the lines are fallen unto me in pleasant places , and I have a goodly heritage , Ps. 16.5 . We may go with the Bee from Flower to Flower , but we shall never have full Satisfaction till we come to the Infinite God. Iacob said , I have enough , in Hebrew , Li col , I have all , Gen. 33.11 . because he had the Infinite God for his Portion . God being an Infinite Fulness , there is no fear of Want for any of the Heirs of Heaven , though there be Millions of Saints and Angels which have a share in God's Riches , yet he hath enough for them all , because he is Infinite . Though a thousand Men behold the Sun , there is Light enough in the Sun for them all . Put never so many Buckets into the Sea , there 's Water enough in the Sea to fill them . Though an innumerable Company of Saints and Angels are to be filled out of God's Fulness , yet God being Infinite , he hath abundantly enough to satisfie them . God hath Land enough to give to all his Heirs , there can be no want in that which is Infinite . If God be Infinite , he fills all places , is every-where present ; this is sad to the Wicked , God is their Enemy and they cannot escape him , nor flie from him , for he is every where present : they are never out of his Eye , nor out of his Reach , Psal. 21.8 . Thy hand shall find out all thy enemies . What Caves or Thickets can Men hide in that God cannot find them : go where they will he is present , Psal. 139.7 . Whither shall I flie from thy presence ? If a Man owes a Debt to another , he may make some Escape , and flie into another Land where the Creditor cannot find him ; But whither shall I flie from thy presence ? God is Infinite , he is in all places , so that he will find out his Enemies and punish them . Object . But is it not said , Cain went out from the presence of the Lord , Gen. 4.16 . Resp. The meaning is , he went out from the Church of God , where were the visible Signs of God's Presence , and where God did in a special manner manifest his sweet Presence to his People . But Cain could not go out of God's sight , for God being Infinite , is every-where present . Sinners can neither go from an Accusing Conscience , nor a Revenging God. If God be every-where present , then for a Christian to walk with God is not impossible . God is not only in Heaven , but he is on Earth too , Isa. 66.1 . Heaven is his Throne , there he sits , the Earth is his Footstool , there he stands . He is every-where present , therefore we may come to walk with God : Enoch walked with God , Gen. 5.21 . If God were confin'd to Heaven , a trembling Soul might think how can I Converse with God , how can I walk with him who lives in Excelsis , above the upper Region ; but God is not confined to Heaven , he is Omnipresent , he is above us , yet he is about us , he is near to us , Acts 17.27 . Though he be not far from the Assembly of his Saints . He stands in the Congregation of the Mighty , Psal. 82.1 . He is present with us , God is in every one of us : so that here on Earth we may walk with God. In Heaven the Saints rest with him , on Earth they walk with him . To walk with God is to walk by Faith ; we are said to draw nigh to God , Heb. 10.22 . and to see him , Heb. 11.27 . as seeing him who is invisible , and to have Fellowship with him , Hos. 1.3 . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Fellowship is with the Father . Thus we may take a turn with him every day by Faith : [ 'T is a slighting of God not to walk with him ; if a King be in presence , it is a slighting him to neglect him and walk with the Page ] there 's no Walk in the World so sweet as to walk with God : Psal. 89.15 . They shall walk in the light of thy countenance . Psal. 138.5 . Yea , they shall sing in ways of the Lord ; it is like walking among beds of spices which send forth a fragrant perfume . Use 2. If God be Infinite in his glorious Essence , learn to admire where you cannot fadom . The Angels wear a Veil , they cover their Faces , as adoring this Infinite Majesty , Isa. 6.3 . Elias wraped himself in a Mantle when God's Glory passed by ; admire where you cannot fadom , Job 11.7 . Canst thou by searching find out God ? Here we see some Beams of his Glory , we see him in the Glass of the Creation , we see him in his Picture , his Image shines in the Saints ; but who can search out all his Essential Glory , what Angel can measure these Pyramids ? Canst thou by searching find out God ? He is Infinite . We can no more search out his Infinite Perfections , then a Man upon the top of the highest Mountain can reach the Firmament , or take a Star in his hand . O have God-admiring Thoughts ! adore where you cannot fathom . There are many Mysteries in Nature which we cannot fathom ; Why the Sea should be higher then the Earth , yet not drown it . Why Nilus should overflow in Summer , when by the Course of Nature the Waters are lowest . How the Bones grow in the Womb , Eccles. 11.5 . If these things pose us , how may the Infinite Mystery of the Deity transcend our most raised Intellectuals . Ask the Geometrician , if he can with a pair of Compasses measure the breadth of the Earth . So unable are we to measure the Infinite Perfections of God. In Heaven we shall see God clearly , but not fully , for he is Infinite ; he will communicate himself to us according to the bigness of our Vessel , but not the Immensness of his Nature . Adore then where you cannot Fathom . If God be Infinite in all places , then let us not go to limit God , Psal. 78.41 . They limited the holy one of Israel . 'T is a limiting God to confine him within the narrow compass of our Reason . Reason thinks God must go such a way to work , or the business will never be effected . This is to limit God to our Reason , whereas he is Infinite , and his ways are past finding out , Rom. 11.33 . In the Deliverance of the Church it is a limiting God either to set him a Time , or prescribe him a Method for Deliverance . God will deliver Sion , but he will be left to his own Liberty , he will not be tied to a Place , to a time , to an Instrument : this were to limit him , and then he should not be Infinite . God will go his own way , he will pose and nonplus Reason , he will work by Improbabilities , he will save in such a way as we think he will destroy ; now he acts like himself , like an Infinite Wonder-working God. Of the Knowledge of GOD. FOr the Lord is a God of Knowledge , and by him Actions are weighed , 1 Sam. 2.3 . Glorious things are spoken of God ; he transcends our Thoughts and the Angels Praises . God's Glory lies chiefly in his Attributes , which are the several Beams by which the Divine Nature shines forth . Among other of his Orient Excellencies , this is not the least , The Lord is a God of Knowledge ; or as the Hebrew word is , el Degnoth , a God of Knowledges . Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things ; the World is to him Corpus diaphanum , a transparent Body . He makes an Heart-Anatomy ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rev. 2.23 . I am he which searcheth the Reins and the Heart . The Clouds are no Canopy , the Night is no Curtain to draw between us and his sight , Psal. 139.12 . The Darkness h●deth not from thee . There is not a word we whisper but God hears it , Psal. 139.4 . There is not a word in my Tongue , but lo , O Lord , thou knowest it altogether . There is not the most subtil Thought comes into our Mind , but God perceives it , Isa. 66.18 . I kn●w their thoughts . Thoughts speak as loud in Gods Ears as Words do in ours . All our Actions , though never so subtilly contrived , and secretly conveyed , are visible to the Eye of Omnisciency , Isa. 66.18 . I know their works . Achan hid the Babylonish Garment in the Earth , but God brought it to light , Iosh. 7.21 . Minerva was drawn in such curious Colours , and so lively pensil'd , that which way soever one turned , Minerva's Eye was upon him : so which way soever we turn our selves , still God's Eye is upon us , Iob 37.16 . Dost thou know the balancing of the Clouds , the Works of him who is perfect in knowledge ? God knows whatever is knowable ; he knows Future Contingencies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. He foretold Israels coming out of Babylon , and the Virgins conceiving . By this the Lord proves the Truth of his God-head against Idol-Gods , Isa. 41.23 . Indicate Futura — Shew the things that are to come hereafter , that we may know ye are gods . The Perfection of God's Knowledge is that it cannot be searched out to perfection , Job 11.7 . What Angel can reach the top of these Pyramids ? But 1. God's Knowledge is Primary . He is the Original , the Patern and Prototype of all Knowledge ; others borrow their Kowledge of him ; the Angels light their Lamps at this glorious Sun. 2. God's Knowledge is Pure . It is not contaminated with the Object . Divina Natura non est immista r●bus aut sordibus inquinata , Aug. Though God knows sin , yet it is to hate and punish it . No Evil can mix or incorporate with his Knowledge , no more than the Sun can be defiled with the Vapors which arise from the Earth . 3. God's Knowledge is Facil ; it is without any difficulty . We study and search for Knowledge , Prov. 2.4 . If thou seekest for her as Silver . But the Lamp of God's Knowledge is so infinitely bright , that all things are easily intelligible to him . 4. God's Knowledge is infallible ; there is no mistake in his Knowledge . Humane Knowledge is subject to errour and misprision . A Physician may mistake the Cause of a Disease ; but God's Knowledge is un-erring ; he can neither deceive , nor be deceived . He cannot deceive , because he is Truth ; nor be deceived , because he is Wisdom . 5. God's Knowledge is Instantanious . Our Knowledge is successive ; one thing after another . We argue from the Effect to the Cause . God knows Things past , present , and to come , uno intuitu , at once . They are all before him in one intire prospect . 6. God's Knowledge is Retentive ; he never looseth any of his Knowledge ; he hath reminiscentia as well as intelligentia ; he remembers as well as understands . Many things elapse out of our Mind , but God's Knowledge is eternized . Things transacted a thousand years ago , are as fresh to him as if they were done but the last minute . Thus he is Perfect in Knowledge . Object . But is it not said , Gen. 18.21 . I will go down and see whether they have done according to the cry which is come up unto me , and I will know ? Resp. It could not be a nesciency that God was ignorant , because there is mention made of a Cry ; but the Lord speaks there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of a Judge , who will first examine the Cause before he passeth the Sentence . God when he is upon a work of Justice , is not in a Riot , as if he did not care where he hits ; but he goes in the way of a Circuit against Offenders ; he lays Iudgment to the Line , and Righteousness to the Plummet , Isa. 28.17 . Object . Hos. 13.12 . The iniquity of Ephraim is bound up , his sin is hid ? Resp. Not that his sin was hid from God , but his sin is hid , that is , it is recorded , it is laid up against a Day of Reckoning . That this is the meaning , is clear by the fore-going words , His iniquity is bound up ; as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle , and at the Assizes brings out the Indictments and reads them in Court , so God binds up Mens sins in a Bundle , and at the Day of Judgment this Bundle shall be opened , and all their sins brought to light before Men and Angels . That God is thus infinite in his Knowledge , 1. It cannot but be so : For he who is the Original Cause , and gives a Being to things , must needs have a clear inspection into them ; Psal. 94 9. He that planted the Ear , shall not he hear ; he that formed the Eye , shall not he see ? He who makes a Watch or Engine , knows all the Workmanship in it . God that made the Heart , knows all the Motions and Fallacies of it . He is like Ezekiel's Wheels , full of Eyes ; and as Austin saith , Totus oculis , all eye . 2. It ought to be so : for , he is to be Iudge of all the World , Gen. 18.25 . There are so many Causes to be brought before him , and so many Persons to be tried , that he must have a most exquisite perfect Knowledge , or he could not do Iustice. An ordinary Judge cannot proceed without a Jury ; the Jury must search the Cause , and give in their Verdict ; but God can judge without a Jury . He knows all things in and of himself , and needs no Witness to inform him . A Judge judgeth only Matters of Fact , but God judgeth the Heart . He not only judgeth wicked Actions , but wicked Designs . He sees the Treason of the Heart , and punisheth it . Use 1. Is God infinite in Knowledge , 1 Iohn 1.5 . He is Light , and in him is no Darkness ; then how unlike are they to God , who are Darkness , and in them is no Light , who are destitute of Knowledge , such as the Indians , who never heard of God. And are there not many among us , who are no better than baptized Heathens ? who are to seek in the first Principles of the Oracles of God. It is sad , that after the Sun of the Gospel hath shined so long in our Horison , yet , to this day the Veil should be upon their Heart . Such as are inveloped with Ignorance , cannot give God a reasonable Service , Rom. 12.1 . Ignorance is the Nurse of Impiety : the Schoolmen say , Omne peccatum fundatur in ignorantia ; Jer. 9.3 . They proceed from evil to evil , and know not me , saith the Lord. Where Ignorance reigns in the Understanding , Lust rageth in the Affections : Prov. 19.2 . That the Mind be without Knowledge , it is not good ; neither Faith nor Fear : no Faith , for Knowledge carries the Torch before Faith : Psal. 9.10 . They that know thy Name will put their trust in thee . A Man can no more believe without Knowledge , than the Eye can see without Light. Nor Fear of God ; How can they fear him whom they do not know ? The Covering of Haman's Face was a sad Presage of Death . When Peoples Minds are covered with Ignorance , this Covering of the Face is a fatal fore-runner of Destruction . 2. If God be a God of Knowledge , then see the folly of Hypocrisy . Hypocrites do not virtutem facere , but fingere , Melanct. they carry it fair with Men , but care not how bad their Hearts are ; they live in secret sin : Psal. 73.11 . They say how doth God know ? Psal. 10.11 . God hath forgotten , he ●ideth his face , he will never see it . But Psal. 147.5 . His Understanding is infinite . He hath a Grate ( Crates ) that looks into Mens Breasts : he hath a Key for the Heart , he beholds all the sinful workings of Men's Spirits : As in a Glass-Hive we can see the Bees working in their Combs , Matth. 6.4 . he sees in secret ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in impios habet , Rivet . As a Merchant enters down Debts in his Book , so God hath his Diary or Day-Book , and he enters down every sin into the Book . He makes a Critical Discant upon Mens Actions . Ieroboam's Wife disguised her self that the Prophet should not know her , but he discern'd her , 1 Kings 14.6 . Why feignest thou thy self to be another . The Hppocrite thinks to prevaricate and juggle with God , but God will unmask him ; Eccles. 12.14 . God shall bring every work into Iudgment with every secret thing . Jer. 29.23 . They have committed Villany in Israel , even I know and am a witness , saith the Lord. I , but the Hypocrite hopes he shall colour over his sin , and make it look very specious . Absolom masks over his Treason with the pretence of a Religious Vow . Iudas dissembles his Envy at Christ , and Covetousness , with a pretence of Charity to the Poor , John 12.5 . Iehu makes Religion a stirrop to his Ambitious Design , 1 Kings 10.16 . but God sees through these Figleaves . You may see a Jade under his gilt Trappings . Ier. 16.17 . Their Iniquities is not hid from my eyes . And he that hath an Eye to see , will find an Hand to punish . Use 2. of Exhortation . Is God so infinite in his Knowledge , then we should always set our selves as under his Omniscient Eye . Sic vivendum est tanquam in conspectu , Seneca . Let us set David's Prospect before our Eye , Psal. 16.8 . I have set the Lord always before me . Seneca counselled Lucilius , that whatever he was doing , he should imagine some of the Roman Worthies beheld him , and then he would do nothing dishonourable . The consideration of God's Omnisciency would , 1. Be preventive of much sin . The Eye of Man will restrain from sin , and will not God's Eyes much more ? Esther 7.8 . Will he force the Queen before me , when I stand and look on ? Will we sin when our Judge looks on . Would Men speak so vainly if they considered God over-heard them ? Latimer took heed to every word in his Examination , when he heard the Pen go behind the Hangings . So what care would Persons have of their words , if they remembred God heard , and the Pen is going in Heaven . Would Men go after strange Flesh , if they believed God were a Spectator of their wickedness , and would make them do Pennance in Hell for it ? would they defraud in their Dealings , and use false Weights , if they thought God saw them ? and for making their Weights lighter , would make their damnation heavier . 2. The setting our selves , as under the Eye of God's Omnisciency , would cause Reverence in the Worship of God. God sees the frame and carriage of our Hearts when we come before him : How would this call in our stragling thoughts ? how would this animate and spirit Duty ? it would make us put fire to the Incense . Acts 26.7 . The Tribes instantly served God day and night , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnibus venibus , with the utmost zeal and intensness of Spirit . To think God is in this place , he beholds us , would add Wings to Prayer , and Oil to the flame of our Devotion . 2. Is God's Knowledge infinite , study sincerity , be what you seem ; 1 Sam. 16.7 . The Lord looketh upon the heart . Men judge of the Heart by the Actions , God judgeth of the Actions by the Heart . If the Heart be sincere , God will see the Faith , and wink at the failing . Asa had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Blemishes , but his Heart was right with God , 2 Chron. 15.17 . God saw his Sincerity , and pardoned his Infirmity . Sincerity in a Christian is like Chastity in a Wise , which doth excuse many Failings . Sincerity makes our Duties acceptable , like Musk among Linen , that perfumes it . As Iehu said to Iehonadab , 2 Kings 10.15 . Is thy heart right with me ? and he said it is : if it be ( saith he ) give me thy hand ; and he took him up into the Chariot . So if God sees our heart is right , that we love him , and design his glory , now , saith he , give me your Prayers and Tears , now you shall come up with me into the triumphant Chariot of Glory . Sincerity makes our Services to be golden , and God will not cast away this Gold , though it may want some weight . Is God Omniscient , and his Eye chiefly upon the Heart , wear this Girdle of Truth about you , and never leave it off . Use 3. of Comfort . Is God a God of infinite Knowledge , then there is Comfort , 1. To the Saints in particular , 2. To the Church in general , in three Respects . 1. In case of Private Devotion . Christian , thou settest hours apart for God , thy Thoughts run upon him as thy Treasure , God takes notice of every good Thought ; Mal. 3.17 . He had a Book of Remembrance written for them that thought upon his Name . Thou enterest into thy Closet , and prayest to thy Father in secret ; he hears every sigh and groan ; Psal. 38.9 . My groaning is not hid from thee . Thou waterest the Seed of thy Prayer with Tears , God bottles every Tear ; Psal. 56.8 . Put thou my Tears into thy bottle . When the Secrets of all Hearts shall be opened , God will make an honourable mention of the Zeal and Devotion of his People , and he himself will be the Herauld of their Praises , 1 Cor. 4.5 . Then shall every man have praise of God. 2. The Infiniteness of God's Knowledge is a Comfort , in case the Saints have not so clear a Knowledge of themselves . They find so much Corruption , that they judge they have no Grace ; Gen. 25.22 . If it be so , why am I thus ? If I have Grace , why is my Heart in so dead and earthly a frame ? O remember , God is of infinite Knowledge , he can spy Grace where thou canst not ; he can see Grace hid under Corruption , as the Stars may be hid under a Cloud . God can see that Holiness in thee , which thou canst not discern in thy self . He can spy the flower of Grace in thee , though overtop'd with weeds ; 1 Kings 14.13 . Because there is in him some good thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God sees some good thing in his People , when they can see no Good in themselves ; and though they judge themselves , he will give them an Absolution . 3. It is Comfort in respect of Personal Injuries . It is the Saints lot to suffer . The Head being crowned with Thorns , the Feet must not tread upon Roses ; if Saints find a real Purgatory , 't is in this Life , but this is the Comfort , God sees what wrong is done to them ; The Apple of his Eye is touched , and is not he sensible ? St. Paul was scourged by cruel Hands , 1 Cor. 11.35 . Thrice was I beaten with Rods ; as if you should see a Scullion whip the King's Son. God beholds it ; Exod. 3.7 . I know their sorrows . The Wicked make wounds in the backs of the Saints , and then pour in Vinegar : God writes down their Cruelty . Believers art part of Christs Mystical Body , and for every drop of a Saint's Blood spilt , God puts a drop of Wrath in his Vial. 2. Comfort to the Church of God in General . If God be a God of Knowledge , he sees all the Plots of the Enemies against Sion , and can make them prove Abortive . The wicked are subtil , having borrowed their skill of the old Serpent ; they dig deep to hide their Counsels from God , but he sees them , and can easily counter-work them . The Dragon is described with seven Heads , Rev. 12.3 . to shew how he plots against the Church . But God is described with seven Eyes , Zach. 3.9 . to shew , that he sees all the Plots and Stratagems of the Enemies , and when they deal proudly , he can be above them . Come , saith Pharaoh , let us deal wisely , Exod. 1.10 . and he never plaid the Fool more , then when he thought to deal wisely . Exod. 14.24 . In the morning watch the Lord looked to the Hoast of the Egyptians , by the Pillar of fire , and troubled their Hoast . How may this be as Sap in the Vine , and may comfort the Church of God in her Militant State , the Lord hath an Eye in all the Counsels and Combinations of the Enemy , he sees them lay their Train , and can blow them up in their own Mine . Of the Eternity of GOD. THE next Attribute is , God is Eternal , Psal. 90.2 . From everlasting to everlasting thou art God. The Schoolmen distinguish between Aevum & Eternum , to Explain the Notion of Eternity . There is a threefold Being , 1. Such a Being as had a Beginning , and shall have an End. So all Sensitive Creatures , the Beasts , Fowls , Fishes ; these at Death are destroyed , and return to Dust , their Being ends with their Life . 2. Such a Being as had a Beginning , but shall have no End ; as the Angels and Souls of Men ; they are Eternal , à parte post , they abide for ever . 3. Such a Being as is without Beginning and without Ending , and that is proper only to God. He is semper existens , viz. from everlasting to everlasting ; it is God's Title , a Jewel of his Crown . 1. He is called , The King Eternal , 1 Tim. 1.17 . 2. Iehovah , a word that properly sets out God's Eternity ; a word so dreadful , that the Jews trembled to name or read it , therefore used another word Adonai , Lord. Iehovah contains in it Time past , present , and to come , Rev. 1.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , and which was , and which is to come ; it interprets the word Iehovah . Which is ] He subsists of himself , having a pure independent Being . Which was ] God only was before Time. There is no searching into the Records of Eternity . Which is to come ] His Kingdom hath no End. His Crown hath no Successors ; Hebr. 1.8 . Thy Throne , O God , is for ever and ever . The doubling of the word ratifies the certainty of it , as the doubling of Pharaohs Dreams did . I shall prove that God only could be Eternal , without Beginning . Angels could not , they are but Creatures , though Spirits ; they were made , and therefore there beginning may be known ; their Antiquity may be searched into . If you ask , When they were created ? Some think before the World was ; but not so . For what was before time was Eternal : the Angels first Rice and Original reacheth no higher than the beginning of the World. 'T is thought by the Learned , that the Angels were made that day on which the Heavens were made ; Iob 38.7 . When the Morning-stars sang together , and all the Sons of God shouted for joy ; St. Hierom , Gregory , venerable Bede , understand it of the Angels . When God laid the Foundation Stone of the World , the Angels being then Created , did sing the Anthems of Joy and Praise . The Angels could not be before time ; for what was before Time was Eternal . 'T is only proper to God to be Eternal , without Beginning . He is Alpha and Omega , the First and the Last , Rev. 1.8 . No Creature can write it self Alpha , that is only a Flower of the Crown of Heaven , Exod. 3.14 . I am that I am ; viz. he who Exists from and to Eternity . Use 1. Here is Thunder and Lightning to the Wicked ; God is Eternal , therefore the Torments of the Wicked are Eternal . God lives for ever , and as long as God lives , he will be punishing the damned . — This methinks , should be as that Hand-writing on the Wall , Dan. 5.5 . it should make their joints to be loosed , &c. The sinner takes liberty to sin , he breaks God's Laws , like a Wild beast that breaks over the Hedge , and leaps into forbidden Pasture : he sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with greediness , Eph. 4.19 . as if he thought he could not sin fast enough . But remember , this is one of God's Names , Eternal , and as long as God is Eternal , he hath time enough to reckon with all his Enemies . To make Sinners tremble , let them think of these three things : The Torments of the the Damned are without Intermission , without Mixture , and Eternal . 1. Without Intermission ; their Pains shall be acute and sharp , and no relaxation ; the fire shall not be slackned , or abated ; Rev. 4.11 . They have no rest day nor night : like one that hath his Joints stretched continually on the Rack , and hath no ease ; therefore the Wrath of God is compared to a Stream of Brimstone , Isa. 30.33 . Why to a Stream ? Because a Stream runs without intermission ; it runs and doth not stop : so God's Wrath runs like a stream , and pours out without any intermission . In the Pains of this Life there is some abatement and intermission ; the Fever abates , after a fit of the Stone the Patient hath some ease : but the Pains of Hell are intense and violent , in summo gradu , the damned Soul never saith , I am now more at ease . 2. Without Mixture . Hell is a place of pure Iustice. In this Life God in Anger remembers Mercy , he mixeth Compassion with Suffering . Deut. 33.25 . Asher's shoe was of Iron , but his foot was dip'd in Oyl . Affliction is the Iron shoe , but Mercy is mixed with it ; here is the foot dip'd in Oil. But the Torments of the Damned have no mixture , Rev. 14.10 . They shall drink of the Wine of the wrath of God , which is poured out without mixture . No mixture of Mercy . How is the Cup of Wrath said to be full of mixture , Psal. 75.8 . The Wine is red , it is full of mixture : yet in the Revelation it is said to be without mixture ? It is full of mixture , that is , it is full of all the Ingredients that may make it bitter . The Worm , the Fire , the Curse of God , all these are bitter Ingredients . It is a Cup mixed ; yet it is without mixture , viz. there shall be nothing to afford the least Comfort , no mixture of Mercy ; so it is a Cup without mixture . In the Sacrifice of Jealousy , Numb . 5.15 . there was no Oil put to it . So in the Torments of the Damned their is no Oil of Mercy to abate their Sufferings . 3. Without Cessation , Eternal . The Pleasures of sin are but for a season , but the Torments of the wicked are for ever . Sinners have a short Feast , but a long Reckoning . Origen erroniously thought that after a thousand years the damned should be released out of their Misery : But the Worm , the Fire , the Prison are all Eternal , Rev. 14.11 . The smoak of their Torment ascendeth up for ever and ever . Poenae Gehennales puniunt , non finiunt , Prosper . Eternity is a Sea without Bottom and Banks . After Millions of years there 's not one Minute in eternity wasted ; and the Damned must be ever burning , but never consuming , always dying , but never dead , Rev. 9.6 . They shall seek death , but shall not find it . The Fire of Hell is such as multitude of Tears will not quench it , Length of Time will not finish it ; the Vial of God's Wrath will be always dropping upon a sinner . As long as God is Eternal , he lives for Ever to be avenged upon the wicked . O Eternity , Eternity , who can Fathom it ? Mariners have their Plummets to measure the Depth of the Sea ; but what Line or Plummets shall we use to Fathom the Depth of Eternity ? The Breath of the Lord kindles the Infernal Lake , Isa. 30.33 . and where shall we have Engines or Buckets to quench that Fire ? O Eternity ! If all the Body of the Earth and Sea were turned to Sand , and all the Air up to the starry Heaven were nothing but Sand , and a little Bird should come every 1000th year , and fetch away in her Bill but the Tenth part of a grain of all that heap of Sand , what a numberless number of years would be spent before that vast heap of Sand would be fetch'd away ; yet , if at the end of all that time the sinner might come out of Hell ( though long ) yet there would be some hope : But this word ever breaks the heart , The smoke of their Torment ascendeth up for ever and ever . What a Terror is this to the wicked , enough to put them into a cold Sweat , to think as long as God is Eternal , he lives for ever to be avenged upon sinners . Quest. Here a Question may be moved , Why sin that is committed in a short time , should be punished eternally ? Resp. We must hold with St. Augustine , that God's Judgment on the wicked , Occulta esse possunt injusta esse non possunt , may be secret , but never unjust . The reason why sin committed in a short time is eternally punished , is because every sin is committed against an Infinite Essence , and no less than Eternity of Punishment can satisfie . Why is Treason punished with Confiscation and Death , but because it is against the King's Person , which is Sacred ; much more that Offence which is against God's Crown and Dignity , is of an heinous and infinite Nature , and cannot be satisfied with less than Eternal Punishment . Use 2. Of Comfort to the Godly , God is Eternal , therefore lives for ever to Reward the Godly , Rom. 2.7 . To them who seek for glory and honour eternal life . The People of God here are in a suffering Condition , Acts 20.23 . Bonds and Afflictions abide me . The Head being crowned with Thorns , the Feet must not tread upon Roses . The Wicked are clad in Purple , and fare deliciously , while the Godly suffer . Goats climb upon the high Mountains , while Christ's Sheep are in the Valley of Slaughter . But here is the Comfort , God is Eternal , and he hath appointed Eternal Recompences for the Saints . In Heaven are fresh Delights , Sweetness without Surfeit . And that which is the Crown and Zenith of Heavens happiness is , it is Eternal , 1 Iohn 2.25 . Were there but the least suspicion that this Glory must cease , it would much eclipse , yea imbitter it ; but it is Eternal . What Angel can span Eternity ? 2 Cor. 4.17 . An eternal weight of glory . The Saints shall bathe themselves in the Rivers of Divine Pleasure ; and these Rivers can never be dried up : Psal. 16.11 . At thy right hand are pleasures for evermore . This is the Elah , the highest strain in the Apostles Rhetorick , 1 Thess. 4.17 . Ever with the Lord. There is Peace without Trouble , Ease without Pain , Glory without End , ever with the Lord. Let this comfort the Saints in all their Troubles , their Sufferings are but short , but their Reward is eternal . Eternity makes Heaven to be Heaven ; 't is the Diamond in the Ring : O blessed Day that shall have no Night ! The Sun-light of Glory shall rise upon the Soul , and never set ! O blessed Spring that shall have no Autumn , or Fall of the Leaf ! The Roman Emperours have three Crowns set upon their Heads , the first of Iron , the second of Silver , the third of Gold. So the Lord sets three Crowns on his Children , Grace , Comfort and Glory ; and this Crown is Eternal : 1 Pet. 5.4 . Ye shall receive a Crown of Glory that fadeth not away . The Wicked have a never-dying Worm , and the Godly a never-fading Crown . O how should this be a Spur to Vertue ! how willing should we be to work for God ? though we had nothing here , God hath time enough to reward his People ; the Crown of Eternity shall be set upon their Head. Use 3. Of Exhortation . 1. In General , study Eternity . Our Thoughts should chiefly run upon Eternity . We are all for the present , something that may delight the Sences . If we could have lived ( as Augustine ) A cunabulis Mundi , from the Infancy of the World to the Worlds old Age , what were this ? What is Time measured with Eternity ? As the Earth is but a small Point to the Heaven , so Time is but , nay scarce a Minute to Eternity ; and then , what is this poor Life , which crumbles away so fast ! O think of Eternity ! Annos aeternos in mente habe : Brethren , we are every day travelling to Eternity , and whether we wake or sleep , we are going our Journey ; some of us are upon the Borders of Eternity . O study the shortness of Life , and the length of Eternity ! 2. More Particularly : Think of God's Eternity and the Soul's Eternity . 1. Think of God's Eternity . He is the Ancient of Days , who was before all Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thales . There is a figurative Description of God , Dan. 7.9 . The Ancient of Days did sit , whose Garment was white as snow , and the hair of his Head like the pure Wooll . His white Garment wherewith he was cloathed signified his Majesty , his Hair like the pure Wool , his Holiness , and the Ancient of Days his Eternity . The thoughts of God's Eternity would make us have high adoring thoughts of God. We are apt to have mean irreverent thoughts of him , Psal. 50.21 . Thou thoughtest I was such a one as thy self ; weak and mortal . But if we would think of God's Eternity , when all Power ceaseth , he is King Eternal , his Crown flourisheth for ever , who can make us happy or miserable for ever , this would make us have adoring thoughts of God ; Rev. 4.10 . The four and twenty Elders fell down before him that sate on the Throne and worship him that liveth for ever and ever , and cast their Crowns before the Throne . The Saints fall down , to signifie by that humble posture , that they are not worthy to sit in God's Presence . They fall down , and they worship him that lives for ever , they do as it were kiss his feet . And they cast their Crowns before the Throne , they lay all their Honour at his Feet . Thus they shew humble Adoration to the Eteral Essence . Study God's Eternity , it will make us adore where we cannot Fathom . 2. Think of the Soul's Eternity . As God is Eternal , so he hath made us Eternal . We are never-dying Creatures ; we are shortly entring upon an Eternal State , either of Happiness or Misery . Have serious thoughts of this : Say , O my Soul , which of these two Eternities is like to be thy Portion ? I must shortly depart hence , and whither then shall I go , to which of these Eternities , either of Glory or Misery ? The serious Meditation of the Eternal State we are to pass into , would work strongly with us . 1. Thoughts of Eternal Torment , a good Antidote against Sin : Sin tempts with its Pleasure , but when we think of Eternity it may cool the intemperate Heat of Lust : Shall I for the Pleasure of Sin for a Season , endure eternal Pain ? Sin like those Locusts , Rev. 9.7 . seems to have on its Head a Crown like Gold , but it hath in it a Tail like a Scorpion . Verse 10. And a Sting in its Tail , and this Sting can never be plucked out . Shall I venture eternal Wrath ? is Sin committed so sweet , as lying in Hell for ever is bitter ? This would make us flye from Sin as Moses from the Serpent . 2. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things , we should not esteem much of them : What are these Sublunary Things to Eternity ? they are quickly gone , they salute us and take their Farewel . But I am to enter upon an Everlasting Estate : I hope to live with Him who is Eternal ; what is the World to me ? They who stand upon the top of the Alps , the great Cities of Campania seem as small things in their eyes ; so he who hath his Thoughts fixed on his Eternal Estate after this Life , all these things seem as nothing in his eye . What is the Glory of this World ? how poor and contemptible compar'd with an Eternal Weight of Glory ? Aeternis inhianti in fastidio suns transito , Bern. 3. To conclude , The serious Thoughts of an Eternal Estate , either of Happiness or Misery , would have a powerful Influence upon whatsoever we take in hand : Every Work we do promotes either a blessed or cursed Eternity ; every good Action sets us a step nearer to an Eternity of Happiness , every bad Action sets us a step nearer to an Eternity of Misery . O what Influence would the Thoughts of Eternity have upon our Religious Duties ! it would make us do them with all our Might ▪ A Duty well performed lifts a Christian higher towards Heaven , and sets a Christian a step nearer to a blessed Eternity . GOD's Vnchangeableness . THE next Attribute is God's Unchangeableness , Mal. 3.6 . I am Iehovah , I change not . 1. God is unchangeable in his Nature . 2. In his Decree . 1st , Unchangeable in his Nature : 1. There is no Eclipse of his Brightness . 2. No Period put to his Being . 1. No Eclipse of his Brightness : His Essence shines with a fixed Lustre , Iam. 1.17 . With whom is no variableness , neither shadow of turning . Psal. 102.27 . Thou art the same . All created Things are full of Vicissitude , 1. Princes and Emperours are subject to Mutation . Sehostris , an Aegyptian Prince , having subdued divers Kings in War , made them draw like Horses in his Chariot , as if he intended to turn them to Grass , as God did King Nebuchadnezzar . The Crown hath many Successors . 2. Kingdoms have their Ecclipses and Convulsions : What is become of the Glory of Athens ? the Pomp of Troy ? Iam seges est ubi Troja fuit . Kingdoms tho' they have a Head of Gold , yet Feet of Clay . 3. The Heavens change , Psal. 102.25 , 26. As a vesture shalt thou change them , and they shall be changed . The Matter of the Elements as it is more pure , so more firm and sollid ; the Heavens are the most ancient Records where God hath written his Glory with a Sun-beam ; yet these shall change , though I do not think they shall be destroyed as to their substance , yet they shall be changed as to their qualities : They shall me●t with fervent heat , 2 Pet. 3.12 . and so be more refin'd and purifi'd . Thus the Heavens shall be changed , but not He who dwells in Heaven : With him is no Variableness or Shadow of Turning . 4. The best Saints have their Eclipses and Changes : look upon a Christian in his Spiritual Estate , and he is full of Variation : though the Seed of Grace doth not dye , yet the Beauty and Activity of it doth often wither . A Christian hath his Aguish Fits in Religion , sometimes his Faith is at an high Tide , sometime● low Eb● , somtimes his Love flames , and at another time like Fire hid in the Embers , and he hath lost his first Love. How strong was David's Grace at one time , 2 Sam. 22.3 . The God of my rock , in him will I trust . At another time , I shall one day perish by the hand of Saul . What Christian can say he doth not find a Change in his Graces : that the Bow of his Faith doth never unbend , the Strings of his Viol do never slacken . Sure we shall never meet with such Christians till we meet them in Heaven . But God is without any Shadow of Turning . 5. The Angels were subject to Change , they were created Holy , but Mutable , Jud. 6. The angels which kept not their first estate . Those Morning-stars of Heaven were falling Stars . But God's Glory shines with a fixed Brightness : In God there is nothing looks like a Change , no better or worse , no better in him , because then he were not perfect , nor worse in him , for then he should cease to be perfect : He is immutably Holy , immutably Good ; There is no Shadow of Change in him . Object . Christ who is God , assumed the Humane Nature , here was a Change. Resp. If indeed the Divine Nature had been converted into the Humane , or the Humane into the Divine , here had been a Change ; but not so . The Humane Nature was distinct from the Divine , therefore there was no Change. As suppose a Cloud cover the Sun , this makes no Change in the Body of the Sun ; so though the Divine Nature be covered with the Humane , this makes no Change in the Divine Nature . 2d , There is no Period put to his Being : 1 Tim. 1.16 . Who only hath immortality . The Godhead cannot die : 1. An Infinite Essence cannot be changed into a Finite , but God is Infinite . 2. He is Eternal , Ergo , he is not Mortal to be Eternal , and Mortal is a Contradiction . Use 1. See here the Excellency of the Divine Nature in its Immutability : this is the Glory of Godhead . Mutableness denotes Weakness ; it is not so in God , he is the same Yesterday and to Day , and for ever , Heb. 13.8 . Men are fickle and mutable , like Ruében , Unstable as water , Gen. 49.4 . They go in changeable Colours : 1. They are changeable in their Principles , [ sometimes Protestant , sometimes Papist , ] if their Faces altered as fast as their Opinions , we should not know them . 2. Changeable in their Resolutions ; like the Wind that blows strongly in the East , presently turns about to the West ; they resolve to be virtuous , but quickly repent of their Resolutions : Their Minds are like a sick Man's Pulse , alters every half Hour ; these the Apostle compares to Waves of the Sea , and wandring Stars , Iud. 13. They are not Pillars in God's Temple , but Reeds . 3. Others are changeable in their Friendship , quickly love and quickly hate ; sometimes will put you in their Bosom , then excommunicate you out of their Favour : thus they change as the Camelion into several Colours . But God is Immutable . Use 2. See the Vanity of the Creature ; there are Changes in every thing but in God , Ps. 62.9 . Men of high degree are vanity , and men of low degree are a lye . O quantum est in rebus inane : We look for more from the Creature , then God hath put into it . The World rings Changes ; the Creature hath two Evils in it , it promiseth more then we find , and it fails us when we most need it : There is a Failure in Omni. A Man desires to have his Corn ground , the Water fails and then his Mill cannot go . The Mariner is for a Voyage , the Wind either doth not blow , or it is contrary , and he cannot sail . One depends upon another for the payment of a Promise , and he fails , and is like a Foot out of joynt . Who would look for a fixed Stability in the vain Creature ! As if one should build Houses on the Sand , where the Sea comes in and overflows . The Creature is true to nothing but Deceit , and is constant only in its Disappointments . 'T is no more wonder to see Changes fall out here below , then to see the Moon dressing itself in a new shape and figure ; look to meet with Changes in every thing but in God. Use 3. Comfort to the Godly , 1. In case of Losses , if an Estate be almost boyld away to nothing ; if lose dear Friends by Death , here 's a double Eclipse ; but this is the Comfort , God is Unchangeable ; I may loose these things , but I cannot lose my God , he never dies . When the Fig-tree and Olive failed , yet God did not fail , Hab. 3.17 . I will joy in the God of my salvation . The Flowers in the Garden dye , but a Man's Portion remains : So outward things dye and change , but , Psal. 73.26 . Thou art the strength of my heart , and my portion for ever . 2. In case of Sadness of Spirit , when God seems to cast off the Soul in Dejection , Cant. 5.6 . My beloved had withdrawn himself ; yet God is Unchangeable . He is Immutable in his Love , he may change his Countenance but not his Heart ▪ Ier. 31.4 . I have loved thee with an everlasting love ; Hebrew Gnolam , A Love of Eternity . If once God's Electing Love riseth upon the Soul , it never sets , Isa. 54.10 . The mountains shall be removed , but my loving kindness shall not depart from thee , nor the covenant of my peace be removed . God's Love stands faster then the Mountains ; God's Love to Christ is Unchangeable , and he will no more cease loving Believers then he will cease loving Christ. Use 4. of Exhortation : Get an Interest in this Unchangeable God , then thou art as a Rock in the Sea , immovable in midst of all Changes . Quest. How shall I get a part in this Unchangeable God ? Resp. By having a Change wrought in thee , 1 Cor. 6.11 . But ye are washed , but ye are sanctified . When we are changed , A tenebris ad lucem , so chang'd as if another Soul did live in the same Body , by this Change we are interested in the Unchangeable God. Trust to this God only who is Unchangeable , Isa. 2.22 . Cease from man , leave trusting to the reed , but trust to the rock of ages . He that is by Faith in garrison'd in God , is safe in all Changes ; he is like a Boat that is tyed to an immovable Rock . He that trusts in God , trusts in that which cannot fail him , he is Unchangeable , Heb. 13.5 . I will never leave thee nor forsake thee . Health may leave us , Riches , Friends may leave us , but saith God , I 'll not leave thee ; my Power shall support thee , my Spirit shall sanctifie thee , my Mercy shall save thee : I will never leave thee . O trust in this Unchangeable God. God is jealous of two things , Of our Love , and of our Trust : He is jealous of our Love , least we love the Creature more then him , therefore he makes it prove bitter : And of our Trust , least we should place more Confidence in it then him , therefore he makes it prove unfaithful . Outward Comforts are given us as Baits by the way to refresh us , but not as Crutches to lean on : If we make the Creature an Idol , what we make our Trust God makes our Shame . O trust in Deo Immutabili : We like Noah's Dove have no footing for our Souls , till we get into the Ark of God's Unchangeableness , Psal. 125.1 . They that trust in the Lord shall be as mount Sion , which cannot be removed . God is Unchangeable in his Decree , what he hath decreed from Eternity is unalterable , Isa. 46.11 . My counsel shall stand . Argument , That God's eternal Counsel or Decree is Immutable . If God changeth his Decree , it must be from some Defect of Wisdom or Foresight in God : for that is the reason why Men do change their Purposes , through a want of Foresight they see something after which they did not see before : But this cannot be the cause why God should alter his Decree , because his Knowledge is perfect , he sees all things in one intire Prospect before him . Object . But is not God said to Repent , there seems to be a Change in his Decree , Io● . 3.10 . The Lord repented of the evil that he said he would do unto them . Resp. Repentance is attributed to God figuratively and improperly , Num. 23.19 . He is not man that he should repent . There may be a Change in God's Work , but not in his Will : God may will a Change , but not change his Will. Mutat sententiam non decretum : God may change his Sentence , but not his Decree . As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save , notwithstanding this Sentence , the King doth not alter his Decree . So God threatned Destruction to Nineveh , Chap. 3.4 . but the People of Nineveh repenting , God spared them ; here God changed his Sentence , but not his Decree ; it was what had la●n in the Womb of his Purpose from Eternity . Object . But if God's Decree be Unchangeable , and cannot be Revers'd , then to what purpose should we use the Means , our Endeavours towards Salvation cannot alter his Decree ? Resp. This Decree of God doth not take off my Endeavour , for he that hath decreed my Salvation , hath decreed it in the use of Means , and if I neglect the Means I go about to Reprobate myself ; no Man argues thus . God hath decreed how long I shall live ; Ergo , I will not use Means to preserve Life , not eat and drink : God hath decreed the time of my Life in the use of Means ; so God hath decreed my Salvation in the use of Word , Prayer , Sacraments : And as a Man that refuseth his ●ood murders himself , so he that refuseth to work out his Salvation doth destroy himself . The Vessels of Mercy are said to be prepar'd unto Glory , Rom. 9.23 . How are they prepar'd , but by being sanctified ▪ and that cannot be but in the use of Means : therefore let not God's Decree take thee off from Holy Endeavour . A good Saying of Dr. Preston , Hast thou an Heart to pray to God , it is a sign no Decree of Wrath is passed against thee . Use 1. If God's Decree be Eternal and Unchangeable , then God doth not Elect our Faith foreseen , as the Arminians . Rom. 9.11 . The children being not yet born , that the purpose of God according to election might stand . It was said , Iacob have I loved , Esau have I hated . We are not elected for Holiness , but to Holiness , Eph. 1.3 . If we are not justified for our Faith , much less elected for our Faith ; but we are not justified for it : We are said to be justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through Faith as an Instrument , Eph. 2.8 . but not for Faith as a Cause : and if not justified for Faith , then much less elected . God's Decree of Election is Eternal and Unchangeable , therefore depends not upon Faith foreseen , Acts 13.48 . As many as were ordained to eternal life believed . They were not elected because they believed , but they believed because they were elected . Use 2. If God's Decree be Unchangeable , 't is Comfort in two Cases , 1. Concerning God's Providences towards his Church : We are ready to quarrel with Providence if every thing doth not jump with our Desire : Remember God's Work goes on , and nothing falls out but what he hath decreed from Eternity . 2. God hath decreed Troubles for the Churches good ; the troubling of God's Church is like the Angel's troubling the Water , Ioh. 5.4 . which made way for healing his People . He hath decreed Troubles in the Church , His fire is in Sion , and his furnace in Ierusalem , Isa. 31.9 . The Wheels in a Watch move cross one to another , but they all carry on the Motion of the Watch : So the Wheels of Providence often move cross to our Desires , but still they carry on God's unchangeable Decree : Dan. 12.10 . Many shall be made white . God lets the Waters of Affliction be poured on his People , he doth but lay them a Whitening . Therefore murmur not at God's Dealings ; His Work goes on , nothing falls out but what he hath wisely decreed from Eternity ; every thing shall promote God's Design , and fulfil his Decree . 2. Comfort to the Godly in regard of their Salvation , 2 Tim. 2.19 . The foundation of God stands sure , having this seal , the Lord knows who are his : God's Counsel of Election is Unchangeable : once elected and for ever elected , Rev. 3.5 . I will not blot his name out of the book of life . The Book of God's Decree hath no Errata's in it , no blottings out : once justified never unjustified , Hos. 13.14 . Repentance shall be hid from mine eyes . God never repents of his electing Love , ● Joh. 13.1 . He loved them to the end . Therefore if thou art a Believer , comfort thy self with this , the Immutability of God's Decree . Use 3. To conclude , a word to the Wicked , who march furiously against God and his People , let them know God's Decree is Unchangeable , God will not alter it , nor can they break it , and while they resist God's Will they fulfil it . There 's a twofold Will of God , Voluntas praecepti & decreti ; The Will of God's Precept , and of his Decree . While the Wicked resist the Will of God's Precept , they fulfil the Will of his Permissive Decree . Iudas betrays Christ , Pilate condemns him , the Souldiers crucify him ; while they resisted the Will of God's Precept , they fulfilled the Will of his Permissive Decree , Acts 4.28 . Such as are wicked , God commands one thing they do the quite contrary ; to keep Sabbath , they prophane it ; while they disobey his Command they fulfil his Permissive Decree . If a Man set up two Nets , one of Silk , the other of Iron , the Silken Net may be broken , not the Iron : God's Commands are the Silken Net ; while Men break the Silken Net of God's Command , they are taken in the Iron Net of his Decree ; while they sit backward to God's Precepts , they row forward to his Decree ; his Decree to permit their Sin , and to punish them for their Sin permitted . Of the Wisdom of GOD. THE next Attribute is Gods ' Wisdom , which is one of the brightest Beams of the Godhead , Iob 9.4 . He is wise in heart . Kacham lavau : The Heart is the Seat of Wisdom ; Cor in Hebraeo sumitur pro Iudicio , Pineda . Among the Hebrews the Heart is put for Wisdom . Iob 34.32 . Let Men of Understanding tell me : In the Hebrew , — Let Men of Heart tell me . God is wise in heart , that is , he is most wise . 1. God is only wise ; he doth monopolize and ingross all Wisdom ; Ergo , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only wise God , 1 Tim. 1.17 . All the Treasures of Wisdom are lock'd up in him , and no Creature can have any Wisdom , but as God is pleased to give it out of his Treasury . 2. God is perfectly wise ; there is no defect in his Wisdom . Men may be wise in some things , but in other things may betray imprudence and weakness . But God is the Exemplar and Pattern of Wisdom , and the Pattern must be perfect , Matth. 5.48 . God's Wisdom appears in two things : 1. His Infinite Intelligence , 2. His Exact Working . 1. His Infinite Intelligence . He knows the most profound , obstruse Secrets , Dan. 2.28 . He knows the Thoughts , which are the most intricate subtil things . Amos 4.13 . He declareth to Man what is his thought . Let Sin be contrived never so politickly , God will pull off all Masks and Disguises , and make an Heart-Anatomy . He knows all future Contingencies , & ante intuitu , all things are before him in one clear Prospect . 2. His exact curious Working . He is wise in heart ; his wisdom lies in his works . These Works of God are bound up in three great Volumes , where we may read his Wisdom . 1. The Work of Creation . The Creation , as it is a Monument of God's Power , so a Looking-glass in which we may see his Wisdom . None but a wise God could so curiously contrive the World. Behold the Earth deck'd with variety of Flowers , which are both for Beauty and Fragrancy ; the Heaven bespangled with Lights , we may see the glorious Wisdom of God blazing in the Sun , twinkling in the Stars . His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere . If the Sun had been set lower , it would have burnt us ; if higher , it would not have warm'd us with its Beams . God's Wisdom is seen in appointing the Seasons of the Year ; Psal. 74.17 . Thou hast made Summer and Winter . If it had been all Summer , the Heat would have scorched us ; if all Winter , the Cold would have kill'd us . The Wisdom of God is seen in chekoring the Dark and the Light. If it had been all Night , there had been no Labour ; if all Day , there had been no Rest. Wisdom is seen in mixing the Elements , the Earth with the Sea. If it had been all Sea , then we had wanted Bread ; if it had been all Earth , then we had wanted Water . The Wisdom of God is seen in preparing and ripening the Fruits of the Earth : the Wind and Frosts prepare the Fruits , the Sun and Rain ripen the Fruits . God's Wisdom is seen in setting Bounds to the Sea , and so wisely contriving it , that though the Sea be higher than the Earth , yet it should not overflow the Earth : so that we may cry out with the Psalmist , Psal. 104.24 . O Lord , how manifold are thy works ! in wisdom hast thou made them all : there is nothing to be seen but Miracles of Wisdom . God's Wisdom is seen in ordering things in the Body Politick , that one shall have need of another : the Poor need the Rich Man's Money , and the Rich need the Poor Man's Labour . God makes one Trade depend upon another , that one may be helpful to another , and that mutual Love may be preserved . 2. The second Work wherein God's Wisdom shines forth , is the Work of Redemption . 1. Here was the Master-piece of Divine Wisdom , to contrive a way to Happiness between the Sin of Man , and the Justice of God. We may cry out with the Apostle , Rom. 11.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O the depth of the Riches both of the Wisdom and Knowledge of God! This posed Men and Angels . If God had put us to find out a way of Salvation when we were lost , we could neither have had an Head to devise , nor an Heart to desire what God's infinite Wisdom hath found out for us . Mercy had a mind to save Sinners , yet loath that the Justice of God should be wronged : 'T is pity , saith Mercy , that such a noble Creature as Man should be made to be undone , and yet no reason that God's Justice should be a loser . What way then shall be found out ? Angels cannot satisfie for the wrong done to God's Justice ; nor is it fit that one Nature should sin , and another Nature suffer . What then , shall Man be for ever lost ? Now , while Mercy was thus debating with it self what to do for the recovery of fall'n Man , here the Wisdom of God step'd in , and thus the Oracle spake ; Let God become Man , let the second Person in the Trinity be Incarnate , and Suffer , and so for fitness he shall be Man , and for ability he shall be God. Thus Justice may be satisfied , and Man saved . O the depth of the riches of the wisdom of God , thus to make Justice and Mercy to kiss each other ! Great is this Mystey , God manifest in the flesh , 1 Tim. 3.16 . What wisdom was this , that Christ should be made sin , yet know no sin ; that God should condemn the sin , yet save the sinner . Here was wisdom to find out the way of Salvation . 2. The means by which Salvation is applied sets forth God's wisdom . That Salvation should be by Faith , not by Works . Faith is an humble Grace , it gives all to Christ , 't is an adorer of Free-grace ; and Free-grace being advanced here , God hath his glory , and it is his highest wisdom to exalt his own glory . 3. The way of working Faith declares God's wisdom ; 't is wrought by the Word preached , Rom. 10.17 . Faith comes by hearing . What is the weak Breath of a Man to convert a Soul ? 't is like whispering in the Ears of a dead Man ; this is foolishness in the eye of the world : but the Lord loves to shew his wisdom by that which seems folly , 1 Cor. 1.27 . He hath chosen the foolish things of the World to confound the wise . Why so ? Verse 29. That no flesh should glory in his presence . Should God convert by the Ministry of Angels , then we should have been ready to have gloried in Angels , and have given that honour to them which is due to God. But when God works by weak Tools , makes use of Men who are of like Passions with our selves , and by them Converts , now the Power is plainly seen to be of God : 2 Cor. 4.7 . We have this Treasure in earthen Vessels , that the excellency of the power may be of God , and not of us . Herein is God's wisdom seen , that no flesh may glory in his presence . 3. The Wisdom of God wonderfully appears in the Works of his Providence . Every Providence hath either a mercy or a wonder wrap'd up in it . The wisdom of God in his Works of Providence , appears 1. By effecting great things by small contemptible Means . He cured the stung Israelite by a brazen Serpent . If some Soveraign Antidote had been used , if the Balm of Gilead had been brought , there had been some likelyhood that this should have healed : But what was there in a brazen Serpent ? it was a meer Image , and not applied to him that was wounded , only he was to look upon it ; yet this wrought a Cure. The less probability in the Instrument , the more is God's wisdom seen . 2. The wisdom of God is seen in doing his work by that which to the Eye of Flesh seems quite contrary . God intended to advance Ioseph , and make all his Brethrens sheaves bow to his sheaf . Now , what way doth he take ? First Ioseph is thrown into the Pit , then sold into Egypt , then after that put in Prison , Gen. 39.20 . and by his Imprisonment God made way for his Advancement . For God to save in an ordinary way , wisdom would not be so much taken notice of ; but when he goes strangely to work , and saves in that very way in which we think he will destroy , now his wisdom shines forth in a most glorious conspicuous manner . God would make Israel victorious , and what way doth he go in ? He lessens Gideon's Army , Iudg. 7.2 . The people that are with thee are too many : he reduceth the Army of two and thirty thousand to three hundred , and by taking away the means of Victory , makes Israel victorious . God had a design to bring his People out of Egypt , and a strange course he takes to effect it : he stirred up the Hearts of the Egyptians to hate them , Psal. 105.25 . He turned their heart to hate his people . The more they hated and oppressed Israel , the more God plagued the Egyptians , and the gladder they were to let Israel go , Exod. 12.33 . The Egyptians were urgent upon Israel that they might send them out of the Land in haste , God had a mind to save Ionah when he was cast into the Sea , and he lets the Fish swallow him up , and so bring him to the shore . God would save Paul , and all that were in the Ship with him , and there was no way to save them but the Ship must break , and they all came safe to Land upon the broken pieces of the Ship , Acts 27.44 . In reference to the Church God oft goes by contrary means , makes the Enemy do his work ; he can strike a strait stroak by crooked sticks . God hath oft made his Church grow and flourish by persecution . The showrs of Blood have made her more fruitful , Iulian. Exod. 1.10 . Come let us deal wisely with them , least they multiply . And that way they took to suppress them , made them multiply , Vers. 12. The more the afflicted them , the more they multiplied : Like Ground , the more it is harrowed , it bears the better Crop. The Apostles were scattered by reason of Persecution ▪ and their scattering was like the scattering of Seed , they went up and down and preached the Gospel , and brought in daily Converts . Paul was put in Prison , and his Bonds were a Means to enlarge the Gospel , Phil. 1.12 . 3. The wisdom of God is seen in making the most desperate Evils turn to the good of his Children . As several poisonful Ingredients , wisely tempered by the skill of the Artist make a Soveraign Medicine , so God makes the most deadly Afflictions co-operate for the good of his Children . He purifies them , and prepares them for Heaven , 2 Cor. 4.17 . These hard Frosts hasten the Spring-flowers of Glory . The wise God , by a Divine Chymistry , turns Afflictions into Cordials . God makes his People gainers by losses , and turns their Crosses into Blessings . 4. The wisdom of God is seen in this , that the sins of Men shall carry on God's work , yet that he should have no hand in their sins . The Lord permits sin , but doth not approve it . He hath an Hand in the Action in which sin is , but not in the sin of the Action . As in the crucifying of Christ , so far as it was a Natural Action , God did concur ; if he had not given the Jews Life and Breath , they could not have done it : but as it was a sinful Action , so God abhorred it . A Musitian plays upon a Viol out of tune , the Musitian is the Cause of the sound , but the jarring and discord is from the Viol it se●f ; so Men's natural Motion is from God , but their sinful Motion is from themselves . A Man that rides on a lame Horse , his riding is the Cause why the Horse goes , but the lameness is from the Horse it self . Herein is God's wisdom , the sins of Men shall carry on his Work , yet he hath no hand in them . 5. The wisdom of God is seen in helping in the desperate Cases . God loves to shew his wisdom when Humane Help and Wit fail . Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law , to shew their skil the more . God's wisdom is never at a loss , but when Providences are darkest , now appears the Morninst-star of Deliverance , Psal. 136.23 . Who remembred us in our low condition . Sometimes God melts away the Spirits of his Enemies , Iosh. 2.24 . Sometimes he finds them other work to do , and sounds a Retreat to them , as he did to Saul when he was pursuing David , The Philistines are in the Land. In the Mount will God be seen . When the Church seems to be upon the Altar , her Peace and Liberty ready to be Sacrificed , now comes the Angel. 6. God's wisdom is seen in befooling wise men , and making their wisdom a means of their overthrow . Achitophel had deep Policy , 2 Sam. 16.23 . The counsel of Achitophel which he counselled , was as if a man had enquired at the Oracle of God : but he consulted his own shame , The Lord turned his counsel into foolishness , 2 Sam. 17.23 . Job 5.13 . God taketh the wise in their own craftiness ; that is , when they think to deal wisely , he not only disappoints them , but insnares them . The Snares they lay for others catch themselves . Psal. 9.16 . In the Net which they hid is their own foot taken . God loves to counter-plot Politicians ; he makes use of their own Wit to undo them , and hangs Haman upon his own Gallows . Use 1. Adore the wisdom of God , it is an infinite Deep , the Angels cannot search into : Rom. 11.33 . His ways are past finding out . And as we should Adore , so we should Rest in the wisdom of God : God sees what Condition is best for us . Did we believe the wisdom of God , it would keep us from murmuring . Rest in God's wisdom , in several Cases : 1. In want of Spiritual Comfort : God is wise , he sees it good sometimes we should be without Comfort . Perhaps we should be lifted up with Spiritual Enlargements , as Paul with his Revelations , 2 Cor. 12.7 . 'T is hard to have the Heart low when Comfort is high . God sees Humility is better for us then Ioy. 'T is better to want Comfort and be humble , then to have it and be proud . 2. In want of bodily strength rest in God's wisdom ; he sees what is best . Perhaps the less Health the more Grace . Weaker in Body , the stronger we are in Faith , 2 Cor. 4.16 . Though our outward man perish , yet the inward man is renewed day by day . At Rome there were two Laurel Trees , when the one withered the other flourished . The inward Man is renewed . When God shakes the Tree of the Body , he is now gathering the Fruits of Righteousness , Hebr. 12.11 . Sickness is God's Launce to let out the Impostbume of sin , Isa. 27.9 . 3. In case of God's Providences to his Church : we wonder what God is doing with us , and are ready to kill our selves with Care ; Rest in God's wisdom , he knows best what he hath to do , Psal. 77.19 . His footsteps are not known . Trust him where you cannot trace him . God is most in his way , when we think he is most out of the way . When we think God's Church is as it were in the Grave , and there is a Tombstone laid upon her , God's wisdom can rowl away the Stone from the Sepulchre . Christ cometh leaping over Mountains , Cant. 2.8 . Either his power can remove the Mountain , or his wisdom knows how to leap over it . 4. In case we are low in the World , or have but little Oil in our Cruise , Rest in God's wisdom , he sees it best ; it is to cure Pride and Wantonness . God knew , if thy Estate had not been lost , thy Soul had been lost . God he saw Riches would be a Snare to thee , 1 Tim. 6.9 . Art thou troubled that God hath prevented a Snare ? God will make thee rich in Faith ; what thou lackest in Temporals , shall be made up in Spirituals ; God will give thee more of his love . Thou art weak in Estate , yet God will make thee strong in Assurance . O rest in God's wisdom ! he will Carve the best piece for thee . 5. In case of the loss of dear Friends , a Wife , or Child , or Husband , rest satisfied in God's Wisdom . God hath taken away these , because he would have more of your Love. He breaks these Crutches , that we may live more upon him by Faith. God would have us learn to go without Crutches . Use 2. If God be infinitely wise , then let us go to him for Wisdom ; as Solomon ▪ 1 Kings 3.9 . Give thy servant an understanding heart , and the speech pleased the Lord ; and there is encouragement for us . If any one lack wisdom , let him ask of God who giveth liberally and upbraideth not , Jam. 1.5 . Wisdom is in God , tanquam in fonte , as in the Fountain ; his wisdom is imparted , not impaired ; his Stock is not spent by giving . Go then to God , Lord do thou light my Lamp ; in thy Light ' I shall see Light ; give me wisdom to know the fallacies of my heart , the subtilties of the old Serpent , to walk jealously towards my self , religiously towards thee , prudently towards others ; guide me by thy Counsel , and afterwards receive me to Glory . Of GOD's Power . THE next Attribute is God's Power , Iob 9.19 . If I speak of strength , lo he is strong . In this Chapter is a magnificent Description of God's Power . So he is strong ] The Hebrew word for strong , ammytz , signifies a conquering , prevailing strength . He is strong ; the Superlative Degree is intended here , viz. He is most strong . He is call'd Elshaddai , God Almighty , Gen. 17.1 . His Almightiness lies in this , he can do whatever is feasible . Divines distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Authority and Power . God hath both . 1. He hath a Soveraign Right and Authority over Man. He may do with his Creature as he please . Who shall Dispute with God ? who shall ask him a Reason of his doings ? Dan. 4.35 . He doth according to his Will in the Army of Heaven , and among the Inhabitants of the Earth , and none can stay his Hand , or say unto him , what dost thou ? God sits Judge in the highest Court , he calls the Monarchs of the Earth to the Barr , and is not bound to give a reason of his proceedings ; Psal. 75.5 , 7. He putteth down one , and raiseth up another . He hath Salvation and Damnation in his power . He hath the Key of Justice in his hand , to lock up whom he will in the fiery Prison of Hell ; and he hath the Key of Mercy in his hand , to open Heaven's Gate to whom he please . This is the Name engraven upon his Vesture , King of Kings , and Lord of Lords , Rev. 19.16 . he sits Lord paramount , and who can call him to account ? Isa. 46.10 . I will do all my pleasure . The World is God's Diocess , and shall not he do what he will in his own Diocess ? He it was that turned King Nebuchadnezzar to grass , and threw the Angels to Hell when they sinned , that broke the head of the Babylonish Empire , Isa. 14.12 . How art thou fallen from Heaven , O Lucifer ! thy pomp is brought down to the grave : Who sets bounds to the Sea , and bridles the proud Waves , Job 38.11 . God is the Supream Monarch , all Power is seated originally in him ; and the powers that be are of God , Rom. 13.1 . Kings hold their Crowns from him , Prov. 8.15 . By me Kings reign . 2. As God hath Authority , so he hath Infinite Power . What is Authority without Power ? He is mighty in strength , Job 9.4 . This Power of God is seen , 1. In the Creation . To Create requires an Infinite Power ; all the World cannot make a Fly. God's Power in Creating is evident , 1. Because he needs no Instruments to work with ; 't is proper to God to work without Tools . 2. He needs no Matter to work upon ; first he creates Matter , and then works upon it . 3. He works without labour , Psal. 33.9 . He spake and it was done . 2. The Power of God is seen in the Conversion of Souls . Surely a mighty Power went to raise Christ from the Grave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 1.20 . The same power goes to draw a Sinner to God , as drew Christ out of the Grave to Heaven . Greater Power is put forth in Conversion , than in Creation . 1. When God made the World he met with no opposition ; as he had nothing to help him , so he had nothing to hinder him : But when he comes to convert a Sinner , here he meets with opposition ; Satan opposeth him , and the Heart opposeth him : a Sinner is angry with Converting Grace . 2. The World was the work of God's Fingers , Psal. 8.3 . Conversion is the work of God's Arm , Luke 1.5 . 3. In the Creation God wrought but one Miracle , he Spake the word ; but in Conversion he works many Miracles : The Blind is made to see , the Dead is raised , the Deaf hears the Voice of the Son of God. O the infinite Power of Jehovah ! Before his Scepter Angels vail , and prostrate themselves , Kings cast their Crowns at his Feet , Amos 9.5 . He toucheth the Mountains and they melt . Job 9.6 . He removes the Earth out of her place . An Earthquake makes the Earth tremble upon her Pillars , but God shakes it out of its place ; he can remove the Earth from its Center . God can do what he will , his Power is as large as his Will. Were Men's power as large as their will , what work would they make in the World ! God's Power is of equal extent with his Will. God can with a word un-pin the wheels , and break the Axle-tree of the Creation . He can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more then we can think , Eph. 3.20 . He can suspend natural Agents : he sealed up the Lions mouth , made the Fire not burn ; he made the waters stand upon an heap , he caused the Sun to go ten Degrees backward in Ahaz his Dial , Isa. 38.8 . What can pose Omnipotency ? The Lord cuts off the Spirit of Princes , Psal. 76.12 . He Counter-works his Enemies , he pulls down their Flags and Banners of Pride , infatuates their Counsels , breaks their Forces ; and he doth it with ease : with the turning of his hand , Psal. 81.14 . with his breath , Isa. 40.24 . with a look . That is all it needs cost God to destroy his Enemies , a look , a cast of his eye , Exod. 14.24 . The Lord looked into the hoast of the Egyptians , through the pillar of fire , and troubled their hoast . Who shall stop him in his March ? God commands , and all Creatures in Heaven and Earth obey him . Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled , as if he would have chained up the Waters : but when God speaks , the Wind and Sea obey him ; if he say but the word , the Stars fight in their course against Sisera , if he stamp with his Foot , an Army of Angels shall presently be in a Battalia . What cannot Omnipotent Power do ? The Lord is a Man of War , Exod. 15.3 . He hath a mighty Arm , Psal. 89.13 . God's Power is a glorious power , Col. 1.11 . 1. It is an irresistible power , Rom. 9.19 . Who hath resisted his will. To contest with him , is as if the Thorns should set themselves in Battel aray against the fire ; or as if an infirm Child should fight with an Arch-Angel . If the Sinner be once taken in God's Iron Net , there is no escaping , Isa. 43.13 . There is none that can deliver out of my hand . 2. God's Power is an inexhaustible power , it is never spent or wasted . Men , while they exercise their strength weaken it : but God hath an everlasting spring of strength in him , Isa. 26.4 . though he spends his Arrows upon his Enemies , Deut. 32.23 . yet he doth not spend his strength , Isa. 40.28 . He fainteth not , neither is weary . Object . Can God do all things , he cannot deny himself ? Answ. Though God can do all things , he cannot do that which stains the glory of his Godhead : he cannot sin ; he cannot do that which implies a Contradiction . To be a God of Truth , and yet deny himself , is a Contradiction . Use 1. If God be so infinite in Power , Fear this great God. We are apt to fear such as are in power ; Ier. 5.22 . Fear ye not me , saith the Lord ? will ye not tremble at my presence ? He hath power to cast our Souls and Bodies into Hell ; Psal. 90.11 . Who knows the power of his wrath ? God can with the same Breath that made us , dissolve us ; his Eyes are as a flame of fire ; the Rocks are thrown down by him , Nah. 1.6 . Solomon saith , Where the word of a King is , there is power , Eccles 8.4 . much more where the word of a God is . O let us fear this mighty God! The fear of God would drive out all other base Fear . Use 2. See the deplorable Condition of wicked Men : 1. This Power of God is not for them ; 2. It is against them . 1. This Power of God is not for them : they have no Union with God , therefore have no warrant to lay claim to his Power . His Power is no relief to them . He hath power to forgive sins , but he will not put forth his power towards an impenitent sinner . God's Power is an Eagles wing to carry the Saints to Heaven . But what Priviledge is that to the wicked ? Though a Man will carry his Child in his Arms over a dangerous water , yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him . Let Miseries come upon the Wicked , they have none to help them ; they are like a Ship in a storm without a Pilot , driven upon the Rocks . 2. This Power of God is against the Wicked . God's Power will not be the Sinner's Shield to defend him , but a Sword to wound him . God's Power will bind the the Sinner in Chains . God's Power serves to revenge the wrong done to his Mercy . God will be Almighty to damn the Sinner . Now in what a condition is every Unbeliever ; God's Power is engaged against him , and it is a fearful thing to fall into the hands of the living God , Hebr. 10.31 . Use 3. It reproves such as do not believe this Power of God. We say we do not doubt of God's Power , but his Will * . But indeed it is God's Power that we question . Is any thing too hard for God ? Jer. 32.27 . yet we stagger through Unbelief , as if the Arm of God's Power were shrunk , and he could not help in desperate Cases . Take away a King's Power and we un-king him ; take away the Lord's Power and we un-God him : yet how guilty of this are we . Did not Israel question God's Power ? Can he prepare a Table in the Wilderness ? Psal. 78.19 . they thought the Wilderness was a fitter place for making of Graves , then spreading of a Table . Did not Martha doubt of Christ's Power ? Iohn 11.39 . He hath been dead four days . If Christ had been there while Lazarus was sick , or when he had been newly dead , Martha did not question but Christ could have raised him , but he had laid in the Grave four days , and now she seemed to question his Power . Christ had as much ado to raise her Faith , as to raise her dead Brother . And Moses , though an holy Man , yet limits God 's Power through Unbelief , Numb . 11.21 . The People amongst whom I am , are six hundred thousand footmen , and thou hast said I will give them flesh for a whole month ; shall the flocks and the herds be slain for them to suffice them ? or shall all the Fish of the Sea be gathered for them to suffice them ? And the Lord said unto Moses , is the Lord's hand waxed short ? This is a great Affront to God , to go to deny his Power . That Men doubt of God's Power , appears 1. By their taking indirect Courses . Would they defraud in their Dealings , use false Weights , if they believed the Power of God ; that he could provide for them ? 2. By their depending more upon second Causes then upon God , 2 Chron. 16.12 . In his disease he sought not to the Lord but to the Physitian . Use 4. If God be infinite in Power , then let us take heed of hardning our hearts against God , Iob 9.4 . Who hath hardned himself against him and prospered ? Iob sends a Challenge to all Creatures in Heaven and Earth , Who is he did ever take up the Bucklers against God , and came of Conquerour ? For a Person to go on daringly in any sin , is to harden his heart against God , and as it were to raise a War against Heaven ; and let him remember , God is Elshaddai , Almighty ; he will be too hard for them that oppose him , Iob 40.9 . Hast thou an arm like God ? Such as will not bow to his golden Scepter , shall be broken with his iron Rod. Iulian hardned his heart against God , he opposed him to his Face ; but what got he at last ? did he prosper ? Being wounded in Battel , he threw up his Blood into the Air , and said to Christ , Vicisti Galilaee , O Galilean , thou hast overcome ; I acknowledge thy Power , whose Name and Truth I have opposed . Will Folly contend with Wisdom ? Weakness with Power ? Finite with Infinite ? O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel . 'T is better to meet God with Tears in your Eyes , then Weapons in your Hand . You may overcome God sooner by Repentance then by Resistance . Use 5. Get an Interest in God , and then this glorious Power is engaged for you . God gives it under his hand , that he will put forth the whole Power of his God-head for the good of his People , 1 Chron. 17.24 . The Lord of hoasts is the God of Israel , even a God to Israel . This Almightiness of God's Power is a wonderful Support and Comfort to every Believer . It was Sampson's Riddle , Iudg. 14.14 . Out of the strong came forth sweetness : So out of the Attribute of God's Power , out of this strong comes forth sweetness . 'T is Comfort in several Cases : 1. In case of strong Corruption : My sins ( saith a Child of God ) are potent . I have no power against this Army that comes against me . I pray and humble my Soul by Fasting , but my sins return upon me . I , but dost thou believe the Power of God ; the strong God can conquer thy strong Corruption ; though sin be too hard for thee , yet not for him ; he can soften hard hearts , quicken the dead . Is any thing too hard for the Lord ? Gen. 18.14 . Set God's Power on work . By Faith and Prayer , say , Lord ! it is not for thy honour that the Devil should have so strong a Party within me ; O break the head of this Leviathan , Abba , Father , all things are possible to thee . 2. In case of strong Temptation : Satan is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The strong Man ; O but remember the Power of God , Christ is call'd , The Lion of the Tribe of Iudah ; he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy , and a conquered Enemy : Michael is stronger then the Dragon . 3. Comfort in case of Weakness of Grace , and Fear of falling Away : I pray , but I cannot send out strong Cries ; I believe , but the hand of my Faith doth shake and tremble : Cannot God strengthen weak Grace ? 2 Cor. 12.9 . My strength is made perfect in weakness : Most gladly therefore will I rather glory in my infirmities , that the power of Christ may rest upon me . I fear I shall not hold out . Christian , Dost thou believe the Power of God ? Hath not God preserved thy Grace thus far ? Maist not thou set up thy Eben-ezer ? God hath kept thy Grace hitherto as a Spark in the main Ocean , and is not he able still to keep thy Grace , 1 Pet. 1.5 . We are kept by the power of God , &c. God's Mercy pardons us , but his Power preserves us . He who by his Power keeps the Stars that they do not fall out of their Orb , keeps our Grace that it doth not fail or annihilate . 4. Comfort in case of the Deficiency in thy Estate : God can multiply the Oil in the Cruise ; miraculously he can raise up Supplies . God that provides for the Birds of the Air , cannot he provide for his Children ? He that cloaths the Lilies , cannot he cloath his Lambs ? 5. Comfort in regard of the Resurrection : This seems difficult to believe , that the Bodies of Men when eaten up by Worms , devour'd by Beasts and Fishes , or consum'd to Ashes , should be rais'd the same Numerical Bodies ; but if we believe the Power of God , it is no great Wonder : Which is hardest to create or raise the Dead ? He that can make a Body of nothing , can restore it to its parts , when mingled and confounded with other Substances , Matth. 19.26 . With God all things are possible . If we believe the first Article of the Creed , That God is Almighty ; we may quickly believe the other Article , The Resurrection of the Body . God can raise the Dead because of his Power , and he cannot but raise them because of his Truth . 6. It is Comfort in reference to the Church of God : He can save and deliver it when it is brought low . The Enemies have power in their hand , but the remainder of Wrath God will restrain , Psal. 76.10 . God can either confine the Enemies Power , or confound it : If God be for us , who can be against us ? God can create Ierusalem a praise , Isa. 65.18 . The Church in Ezekiel was compar'd to dry Bones , but God made breath to enter into them , and they lived , Ezek. 37.10 . The Ship of the Church may be toss'd , because Sin is in it , but it shall not be overwhelm'd , because Christ is in it , Psal. 46.5 . Deus in medio . All the Churches Pangs shall help forward her Deliverance . Of the Holiness of GOD. THE next Attribute is God's Holiness , Exod. 15.11 . Glorious in holiness , Nedar Bakkodesh ] Holiness is the most sparkling Jewel of his Crown , it 's the Name by which God is known , Psal. 111.9 . Holy and reverend is his name . He is the holy one , Job 6.10 . Seraphims cry , Holy , holy , holy is the Lord of hosts , the whole earth is full of his glory , Isa. 6.3 . His Power makes him Mighty , his Holiness makes him Glorious : God's Holiness consists in his perfect loving of Righteousness , and abhorrency of Evil , Hab. 1.13 . Of purer eyes then to behold evil , and canst not look on iniquity . 1 st , God is holy intrinsically : 1. He is holy in his Nature ; his very Being is made up of Holiness , as Light is of the Essence of the Sun. 2. He his holy in his Word ; the Word bears a Stamp of his Holiness upon it , as the Wax bears an Impression of the Seal , Psal. 119 , 140. Thy word is very pure ; it is compared to Silver refined seven times , Psal. 12.6 . Every Line of the Word breaths Sanctity ; it encourageth nothing but Holiness . 3. God is holy in his Operations , all God doth is holy : He cannot act but like himself ; he can no more do an Unrighteous Action , then the Sun can darken , Psal. 145.17 . The Lord is holy in all his works . 2 dly , God is holy primarily : He is the Original and Pattern of Holiness ; Holiness began at him who is the Ancient of Days . 3 dly , God is holy efficiently : He is the Cause of all that Holiness in others , Iam. 1.17 . Every good and perfect gift comes from above . He made the Angels holy ; he infus'd all that Holiness into Christ's Humane Nature : All the Holiness we have is but a Chrystal Stream from this Fountain . We borrow all our Holiness from God , as the Lights of the Sanctuary were lighted from the middle Lamp ; so all the Holiness of others is a Lamp lighted from Heaven . Lev. 20.8 . I am the Lord which sanctifie you : God is not only a Pattern of Holiness , but he is a Principle of Holiness . His Spring feeds all our Cisterns ; he drops his holy Oyl of Grace upon us . 4 hly , God is holy transcendantly : 1 Sam. 2.2 . There is none holy as the Lord : No Angel in Heaven can take the just Dimensions of God's Holiness . The highest Seraphim is too low of Stature to measure these Pyramids : the Holiness in God is far above the Holiness in the Saints or Angels : 1. It is above the Holiness in the Saints , 1. It is a purer Holiness : The Saints Holiness is like Gold in the Oar , imperfect ; their Humility is stained with Pride ; he that hath most Faith , had need pray , Lord help my unbelief . But the Holiness of God is pure , like Wine from the Grape , it hath not the least dash or tincture of Impurity mix'd with it . 2. A more unchangeable Holiness : The Saints though they cannot lose the habit of Holiness , ( for the Seed of God remains , ) yet they may lose some degrees of their Holiness , Rev. 2.4 . Thou hast left thy first love . Grace cannot dye , yet the Flaim of it may go out : Holiness in the Saints is subject to Ebbing , but Holiness in God is Unchangeable , he never lost a drop of his Holiness . As he cannot have more Holiness because he is perfectly Holy , so he cannot have less Holiness , because he is unchangeably Holy. 2. The Holiness , in God is above the Holiness in the Angels : Holiness in the Angels is only a Quality , which may be lost , as we see in the fallen Angels ; but Holiness in God is his Essence , he is all over Holy , and he can as well lose his God-head as his Holiness . Object . But is not he privy to all the Sins of Men , he behods their Impurities , how can this be , and he not be defiled ? Resp. God sees all the Sins of Men , but is no more defiled with them , then the Sun is defiled with the Vapours that arise out of the Earth : God sees Sin not as a Patron to approve it , but as a Judge to punish it . Use 1. Is God so infinitely Holy , then see how unlike to God Sin is : Sin is an unclean thing , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hyperbolically Evil , Rom. 1.13 . it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Abomination , Deut. 7.25 . God hath no mixture of Evil in him , Sin hath no mixture of Good ; it is the Spirits and Quintissence of Evil ; it turns Good into Evil ; it hath deflowr'd the Virgin-Soul , made it red with Guilt , and black with Filth : it is called the accursed thing , Jos. 7.11 . No wonder , ergo , that God doth so hate Sin , being so unlike to him , nay , so contrary : it strikes at his Holiness , Sin doth all it can to spight God ; Sin would not only Unthrone God , but Ungod him ; if Sin could help it , God should be God no longer . Use 2. Is God the Holy One , and is his Holiness his Glory ? Then how impious are they , 1. That are Haters of Holiness , as the Vulture hates Perfumes : so they hate this sweet Perfume of Holiness in the Saints ; their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against . There is not a greater sign of a Person devoted to Hell , then to hate one for that thing wherein he is most like God , his Holiness . 2. That are Despisers of Holiness ; they despise the Glory of the Godhead , Glorious in holiness ; the despising of Holiness is seen in the deriding of it ; Is it not sad Men should deride that which should save them ? Sure that Patient will dye that derides the Physick ? The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace : Scoffing Ishmael was cast out of Abraham's House , Gen. 21.9 . Such as scoff at Holiness shall be cast out of Heaven . Use 2. of Exhortation : Is God so infinitely holy , then let us endeavour to imitate God in Holiness , 1 Pet. 1.16 . Be ye holy for I am holy . There 's a twofold Holiness , An Holiness of Equality , and an Holiness of Similitude : An Holiness of Equality no Man or Angel can reach to : Who can be equally Holy with God ? Who can parallel him in Sanctity ? But , 2. there is an Holiness of Similitude , and that we must aspire after , to have some Analogy and Resemblance of God's Holiness in us ; be as like him in Holiness as we can : though a Taper doth not give so much Light as the Sun , yet it doth resemble it . We must Imitate God in Holiness . Quest. Must we be like God in Holiness , wherein doth our Holiness consist ? Resp. In two things , 1st , In our Suitableness to God's Nature . 2dly , Our Subjection to his Will : 1. Our Holiness stands in our Suitableness to the Nature of God : Hence the Saints are said to partake of the Divine Nature , 2 Pet. 1.4 . which is not a partaking of his Essence , but his Image . Herein is the Saints Holiness , when they are the lively Pictures of God : they bear the Image of God's Meekness , Mercifulness , Heavenliness ; they are of the same Judgment with God , of the same Disposition , they love what he loves , and hate what he hates . 2. Our Holiness consists in our Subjection to the Will of God : As God's Nature is the Pattern of Holiness , so his Will is the Rule of Holiness . This is our Holiness , 1. When we do his Will , Acts 13.22 . 2. When we bear his Will , Mich. 7.9 . What he inflicts wisely , we suffer willingly . This is our Holiness , when we are suitable to God's Nature , and submissive to his Will ; this should be our great Care to be like God in Holiness . Our Holiness should be so qualified as God's ; God's is a real Holiness , such should ours be , Ephes. 4.24 . Righteousness and true holiness ; it should not be only the Paint of Holiness , but the Life of Holiness ; it should not only be like the Aegyptian Temples , beautiful without , but like Solomon's Temple , Gold within , Psal. 45.13 . The King's Daughter is glorious within . That I may press you to resemble God in Holiness . 1. How Illustrious every holy Person is ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is a fair Glass in which some of the Beams of God's Holiness shines forth . We read Aaron put on Garments for Glory and Beauty , Exod. 28.2 . When we wear the embroidered Garment of Holiness , it is for Glory and Beauty . A good Christian is ruddy , being sprinkled with Christ's Bloud , and white , being adorn'd with Holiness . As the Diamond to a Ring , so is Holiness to the Soul. So beautiful a thing is Holiness , that as Chrysostom saith , ' They that oppose it , cannot but admire it . 2. It is the great Design God carries on in the World , to make a People like himself in Holiness : What are all the Showers of the Ordinances for , but to rain down Righteousness upon us , and make us Holy ? What are the Promises for , but to encourage Holiness ? What is the sending of the Spirit into the World for , but to anoint us with the Holy Unction , 1 Ioh. 2.20 . What are all Afflictions for , but to make us Partakers of God's Holiness , Heb. 12.10 ▪ What are Mercies for , but Loadstones to draw us to Holiness ? What is the end of Christ's dying , but that his Bloud might wash away our Unholiness , Tit. 2.14 . Who gave himself for us , to purifie unto himself a peculiar People . So that if we are not holy , we cross God's great Design in the World. 3. 'T is our Holiness draws God's Heart to us : Holiness is God's Image : God cannot choose but love his Image where he sees it . A King loves to see his Effigies upon a piece of Coin : Psal. 45.7 . Thou lovest righteousness . And where doth Righteousness grow , but in an holy Heart ? Isa. 6● . 4 . Thou shalt be called Hepbsiba , for the Lord delighteth in thee : It was her Holiness drew God's Love to her , Verse 12. They shall call them the holy people . God values not any by their high Birth , but their Holiness . 4. Holiness is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only thing that differenceth us from the Reprobate Part of the World : God's People have his Seal upon them , 2 Tim. 2.19 . The foundation of God standeth sure , having this seal , The Lord knows them that are his . And , let all that nameth the name of Christ depart from iniquity . The People of God are sealed with a double Seal , 1. Election , The Lord knows who are his . 2. Sanctification , Let every one depart from iniquity . As a Nobleman is distinguished from another by his Silver Star ; as a virtuous Woman is distinguish'd from an Harlot by her Chastity ; so Holiness distinguisheth between the two Seeds . All that are of God as they have Christ for their Captain , Heb. 2.10 . so Holiness is the white Colour they wear . 5. Holiness is our Honour , Holiness and Honour put together , 1 Thes. 4.4 . Dignity goes along with Sanctity , Rev. 1.6 . He hath washed us from our sins ●n his bloud , and hath made us kings unto God. When we are washed and made holy , then we are Kings and Priests to God. The Saints are call'd Vessels of Honour , they are called Jewels for the sparkling of their Holiness , because fill'd with Wine of the Spirit ; this makes them Earthly Angels . 6. Holiness gives us Boldness with God , Job 22.23 , 26. Thou shalt put away iniquity far from thy tabernacle , and shalt lift up thy face unto God. Lifting up the Face is an Emblem of Boldness . Nothing makes us so ashamed to go to God as Sin : a wicked Man in Prayer may lift up his Hands , but he cannot lift up his Face . When Adam had lost his Holiness , he lost his Confidence ; he hid himself . But the holy Person goes to God as a Child to his Father , his Conscience doth not upbraid him with allowing any Sin , therefore he can go boldly to the Throne of Grace , and have Mercy to help in time of need , Heb. 4.16 . 7. Holiness gives Peace : Sin raiseth a Storm in the Conscience , Ubi peccatum ibi procella : Isa. 57.21 . There 's no peace to the wicked ; Righteousness and Peace are put together . Holiness is the Root which bears this sweet Fruit of Peace : Righteousness and peace kiss each other . 8. Holiness leads to Heaven : Holiness is the King of Heaven's High-way , Isa. 35.8 . An high-way shall be there , and it shall be called the way of holiness . At Rome there was the Temple of Vertue and Honour , and they were to go through the Temple of Vertue to the Temple of Honour : So we must go through the Temple of Holiness to the Temple of Heaven . Glory begins in Vertue , 2 Pet. 1.3 . Who hath called us to glory and vertue ? Happiness is nothing else but the Quintessence of Holiness . Holiness is Glory militant , and Happiness Holiness triumphant . Quest. What shall we do to resemble God in Holiness ? Resp. Have recourse to Christ's Bloud by Faith ; it is Lavacrum animae , Legal Purifications , Types and Emblems of it , 1 Ioh. 1.7 . The Word is a Glass to shew us our Spots , and Christ's Bloud is a Fountain to wash them away . 2. Pray for an holy Heart , Psal. 51.10 . Create in me a clean heart , O God. Lay thy Heart before the Lord , and say , Lord , my heart is full of Leprosy ; it defiles all it toucheth : Lord I am not fit to live with such an heart , for I cannot honour thee , nor die with such an heart , for I cannot see thee . O create in me a clean heart ; send thy Spirit into me to refine and purifie me , that I may be a Temple fit for the holy God to inhabit . 3. Walk with them that are holy , Prov. 13.20 . He that walketh with the wise shall be wise . Be among the Spices and you will smell of them . Association begets Assimilation : nothing hath a greater Power and Energy to effect Holiness , then the Communion of Saints . Of GOD's Iustice. THE next Attribute is God's Iustice : All God's Attributes are identical , and are the same with his Essence . Though he hath several Attributes whereby he is made known to us , yet he hath but one Essence . A Cedar Tree may have several Branches , yet it is but one Cedar . So there are several Attributes of God , whereby we conceive of him , but one intire Essence . Well , then concerning God's Justice , Deut. 32.4 . Iust and right is he . Job 37.23 . Touching the Almighty , we cannot find him out , he is excellent in plenty of Iustice. God is said to dwell in Justice , Psal. 89.14 . Iustice and Iudgment are the habitation of thy Throne . In God Power and Justice meet . Power holds the Scepter , and Justice holds the Balance . Question . What is God's Iustice ? Resp. Iustitia est jus suum cuique tribuere ; Justice is to give every one his due . God's Justice is the Rectitude of his Nature , whereby he is carried to the doing of that which is righteous and equal ; Prov. 24.12 . Shall not he render to every Man according to his Works ? God is an Impartial Iudge ; he judgeth the Cause . Men oft judge the Person , and not the Cause , which is not Iustice , but Malice . God judgeth the Cause , Gen. 18.21 . I will go down and see if they have done according to the cry which is come up unto me . When the Lord is upon a punitive act , he weighs things in the Ballance , he doth not punish rashly ; he doth not go in the way of a Riot , but a Circuit against Offenders . Concerning God's Justice , I shall lay down these six Positions . 1. God cannot but be Just. His Holiness is the Cause of his Justice . Holiness will not suffer him to do any thing but what is Righteous . He can no more be unjust , then he can be unholy . 2. God's Will is the Supream Rule of Justice : It is the Standard of Equity . His Will is wise and good . God wills nothing but what is just , and therefore it is just , because he wills it . 3. God doth Justice voluntarily : Justice flows from his Nature . Men may act unjustly , because they are bribed or forced : God will not be brib'd , because of his Justice , he cannot be forc'd because of his Power . He doth Justice out of Love to Justice , Hebr. 1.8 . Thou lovest righteousness . 4. Justice is the perfection of the Divine Nature . Aristotle saith , Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehends in it all Vertues . To say God is just , is to say he is all that is Excellent : Perfection meets in him as Lines in a Center . He is not only Just , but Justice it self . 5. God never did , nor can do the least wrong to his Creature . God's Justice hath been wronged , but never did any wrong . God doth not go according to the summum jus , or rigour of the Law ; he abates something of his Severity . He might inflict heavier Penalties than he doth , Ezra 9.14 . Thou hast punished us less then our iniquities deserve ; our Mercies are more then we deserve , our Punishments less . 6. God's Justice is such , that it is not fit for any Man or Angel to expostulate with God , or demand a Reason of his Actions . God hath not only Authority on his side , but Equity : He lays Iudgment to the Line , and Righteousness to the Plummet , Isa. 28.17 . and it is below him to give an Account to us of his Proceedings . Which of these two is fittest to take place , God's Iustice or Man's Reason ? Rom. 9.20 . Who art thou , O man , that disputest against God ? The Plumb-Line of our Reason is too short to fathom the depth of God's Justice , Rom. 11.33 . How unsearchable are his Iudgments ! we are to adore God's Justice , where we cannot see a reason of it . Now God's Justice runs in two Channels : 'T is seen in two Things , the distribution of Rewards and Punishments . 1. In rewarding the Vertuous ; Psal. 58.11 . Doubtless there is a reward for the righteous . The Saints shall not serve him for nought , he will reward praeces & lachrymas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they may be losers for him , they shall not be losers by him , Hebr. 6.10 . God is not unrighteous to forget your work and labour of love which ye have shewed to his Name . He gives a Reward , not that we have deserved it , but because he hath promised it . 2. He is just in punishing Offenders . And he is just , 1. Because he punisheth Sinners by a Law. Where there is no Law there is no transgression , Rom. 4.15 . But God hath given Men a Law , and they brake it , therefore he punisheth them justly . 2. God is just in punishing the Wicked , because he never punisheth them , but upon full Proof and Evidence . What greater Evidence then for a Man 's own Conscience to be Witness against him ? There is nothing God chargeth upon a Sinner , but Conscience doth set Seal to the Truth of it . Use 1. See here another Flower of God's Crown the is just and righteous . He is the Exemplar and Pattern of Justice . Object . But how doth it seem to stand with God's Justice , that the Wicked should prosper in the World , Prov. 12.1 . Wherefore doth the way of the wicked prosper ? This hath been a great stumbling , and been ready to make many question God's Justice . Such as are highest in sin are highest in power . Diogenes seeing Harpalus a Thief go on prosperously , said , Sure God had cast off the Government of the World , and minded not how things went here below . Resp. 1. The wicked may be sometimes Instruments to do God's work ; though they do not design his glory , yet they may promote it . Cyrus ( Ezra . 1.7 . ) was instrumental for the building God's Temple in Ierusalem . There is some kind of Justice , that they should have a Temporal Reward : God lets them prosper , under whose Wing his People are sheltred . God will not be in any Man's debt ; Mal. 1.10 . Who hath kindled a fire on my Altar for nought ? 2. God lets Men go on in sin and prosper , that he may leave them more inexcusable , Rev. 2.21 . I gave her space to repent of her Fornication . God adjourns the Sessions , spins out his Mercies towards Sinners , and if they repent not , his Patience will be a Witness against them , and his Justice will be more cleared in their Condemnation , Psal. 51.4 . That thou mightest be justified when thou speakest , and be clear when thou judgest . 3. God doth not always let the wicked prosper in their sin , some he doth punish openly , that his Justice may be taken notice of , Psal. 9.16 . The Lord is known by the judgment which he executeth : that is , his Justice is seen by striking Men dead in the very act of sin . Thus he struck Zimri and Cozbi in the Act of Uncleanness . 4. If God do let Men prosper a while in sin , his Vial of Wrath is all this while filling ; his Sword is all this while whetting : and though God may forbear Men a while , yet long forbearance is no forgiveness . The longer God is taking his blow , the heavier it will be at last ; as long as there is Eternity , God hath time enough to reckon with his Enemies . Justice may be as a Lion asleep , but at last this Lion will awake , and roar upon the Sinner . Doth not Nero , and Iulian , and Cain now meet with God's Justice ? Object . But God 's own People suffer great Afflictions , they are injured and persecuted , Psal. 73.14 . All the day long have I been plagued and chastned every morning . How doth this stand with God's Justice ? Resp. 1. That is a true Rule of St. Austin , Iudicia Dei possunt esse occulta , non injusta ; Gods ways of Judgment are sometimes secret , but never unjust . The Lord never Afflicts his People without a Cause ; so that he cannot be unjust . There is some good in the godly , therefore the wicked afflict them ; there is some evil in them , therefore God afflicts them . God's own Children have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their blemishes , 2 Chron. 28.10 . Are there not with you , even with you , sins against the Lord ? These Spiritual Diamonds , have they no flaws ? Do not we read of the Spots of God's Children , Deut. 32.10 . Are not they guilty of much Pride , Censoriousness , Passion , Worldliness ? though by their Profession they seem to resemble the Birds of Paradise , to fly above , and feed upon the Dew of Heaven , yet as the Serpent , they lick the dust . And these sins of God's People do more provoke God than others , Deut. 32.19 . Because of the provoking of his sons and daughters . The sins of others pierce Christ's side , these wound his heart : therefore is not God just in all the Evils that befal them , Amos 3.2 . You only have I known of all the Families of the Earth , therefore I will punish you for your Iniquities . I will punish you sooner , surer , sorer then others . 2. The Trials and Sufferings of the godly are to refine and purifie them . God's Furnace is in Sion , Isa. 31.9 . Is it any Injustice in God to put his Gold into the Furnace to purifie it ? Is it any Injustice in God by afflicting his People , to make them partakers of his Holiness ? Hebr. 12.10 . What doth more proclaim God's Faithfulness , than to take such a course with them as may make them better , Psal. 119.75 . In faithfulness thou hast corrected me . 3. What Injustice is it in God to inflict a lesser Punishment , and prevent a greater ? The best of God's Children have that in them which is meritorious of Hell : Now I pray , doth God do them any wrong , if he useth only the Rod , where they have deserved the Scorpion ? Is the Father unjust if he only corrects his Child , who hath deserved to be disinherited ? If God deals so favourably with his Children , he only puts Wormwood in their Cup , whereas he might put Fire and Brimstone , they are rather to admire his Mercy , than complain of his Injustice . Object . How can it stand with God's Justice , that all Men , being equally guilty by Nature , God should pass by one , and save another ? why doth not he deal with all alike ? Resp. Rom. 9.14 . Is there unrighteousness with God ? God forbid . Job . 8.3 . Doth the Almighty pervert justice ? 1. God is not bound to give an account of his Actions to his Creatures . If none may say to a King , what dost thou ? Eccles. 8.4 . much less to God. It is sufficient , God is Lord paramount , he hath a Soveraign Power over his Creatures , therefore can do no Injustice , Rom. 9.21 . Hath not the Potter power over the Clay , of the same Lump to make one Vessel to honour , and another unto dishonour ? God hath a liberty ●e●t in his own Breast to save one , and not another , and his Justice is not at a●l impeach'd or blemished . If two Men owe you Money , you may without any Inju●tice remit the Debt to one , and exact it of the other . If two Male-factors be condemned to die , the King may pardon one , and not the other . He is not unjust if he ●ets one suffer , because he offended the Law , nor if he save the other , because he will make use of his Prerogative as he is King. 2. Though some are saved , and others perish , yet there is no unrighteousness in God , because whoever peri●heth , his destruction is of himself , Hos. 13.9 . O Israel , thou hast destroyed thy self . God offers Grace , the Sinner refuseth it , Is God bound to give Grace ? If a Chyrurgion comes to heal a Man's wound , he will not be healed , but bolts out his Chyrurgion , is the Chyrurgion bound to heal him ? Prov. 1.24 . I have called , and ye refused . Psal. 81.11 . Israel would none of me . God is not bound to force his Mercies upon Men : If they wilfully oppose the offer of Grace , there sin is to be taxed as the cause of their perishing , and not God's justice . 2. See the difference between God and a great part of the World , they are unjust , 1. In their Courts of Judicature ; they pervert Justice : Isa. 10.1 . They decree unrighteous decrees . The Hebrew word for a Judges Robe , Magnil , signifies Prevarication , Deceit , or Injustice . It is often truer of the Judge then the Robe . The Judge deserves rather to have that Name than the Robe . What is a good Law , without a good Iudge ? Injustice lies in two things , either not to punish where there is a Fault , or to punish where there is no Fault ; how frequent ! Again , 2. Unjust in their Dealings . This is 1. either in using false weights , Hos. 12.7 . The Balances of deceit are in his hand . 'T is sad to have the Bible in one hand , and false Weights in the other . Or 2. in adulterating Commodities ; Isa. 1.22 . Thy wine is mixed with water ; when they mix bad grain with good , yet sell it for pure grain . I can never believe he is good in the first Table , who is not good in the second . He cannot be godly who is not just . Though God doth not bid you be Omnipotent , as he is , yet be Just as he is . Use 2. Imitate God in Justice . Let Christ's golden Maxim be observed , Matth. 7.12 . What you would have men do to you , do ye even so to them . You would not have them wrong you , neither do you them ; rather suffer wrong than do wrong , 1 Cor. 6.7 . Why do ye not rather take wrong ? O be exemplary for Justice ! Let Justice be your Ornament , Iob 29.14 . I put on Righteousness ( viz. Justice ) as a Robe and a Diadem . A Robe for its graceful Beauty ; and I put it on , & induebam justitiam . A Judge puts on his Robe , and puts it off again at Night ; but Iob did so put on Justice , as he did not put it off till Death , semper vestiti . We must not lay off this Robe of Justice , till we lay down our Tabernacle . If you have any thing of God in you , you will be like him . By every unjust Action you do deny your selves to be Christians ; you stain the glory of your Profession ; Heathens will rise up in Judgment against you . The Sun might sooner alter its Course , than he could be turned from doing Justice . Use 3. If God be just , there will be a Day of Judgment . Now things are out of Course . Sin is rampant , Saints are wronged , they are often cast in a righteous Cause , they can meet with no Justice here , Justice is turned into Wormwood ; but there is a day coming , when God will set things right ; he will do every Man Justice ; he will crown the righteous , and condemn the wicked ; Acts 17.31 . He hath appointed a day , &c. If God be a just God , he will take vengeance . God hath given Men a Law to live by , they break it , there must be a day for the Execution of Offenders : a Law not executed is but like a Wooden Dagger , for a show . At the last Day God's Sword shall be drawn out against Offenders ; then his Justice shall be reveal'd before all the World , — God will judge in righteousness , Acts 17.31 . Shall not the Iudge of all the world do right ? Gen. 18.25 . The Wicked shall drink a Sea of Wrath , but not sip one Drop of Injustice . At that day shall all Mouths be stopped , and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men. Use 4. Comfort to the true Penitent : As God is a just God he will pardon him , Homo agnoscit , Deus ignoscit : 1 Joh. 1.9 . If we confess our sins ( i. e. confess and forsake ) he is just to forgive us our sins . Not only merciful , but just , Why just ? because he hath promised to forgive such , Prov. 28.13 . If thy heart hath been broken for and from Sin , thou maist not only plead God's Mercy , but his Iustice for the pardoning thy sin . Shew him his Hand and Seal , he cannot deny himself . The Mercy of GOD. THE next Attribute is God's Goodness or Mercy : Mercy is the Result and Effect of God's Goodness , Psal. 33.5 . Psal. 119.64 . So then this is the next Attribute , God's Goodness or Mercy . The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters , when they stiled him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good and Great : both these meet in God , Greatness and Goodness , Majesty and Mercy . God is , 1. Essentially good in himself . And , 2. Relative good to us . They are both put together , Psal. 119.68 . Thou art good , and dost good . This Relative goodness is nothing else but his Mercy , which is an innate Propensness in God to pity and succour such as are in Misery . Concerning God's Mercy , 1 st , I shall lay down these Twelve Positions : 1. It is the great Design of the Scripture to represent God as Merciful . This is a Loadstone to draw Sinners to him , Exod. 34.6 . The Lord merciful , gracious , long-suffering , abundant in goodness , &c. Here are six Expressions to set forth God's Mercy , and but one to set forth his Justice ; who will by no means clear the Guilty . Psal. 57.10 . God's mercy is great above the heavens . Psal. 108.4 . God is represented as a King , and a Rain-bow was about his Throne , Rev. 4.2 , 3. The Rain-bow was an Emblem of Mercy . The Scripture doth oftner represent God in his white Robes of Mercy , then with his Garments rolled in Bloud ; oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath : Pronior est Deus ad parcendum quam ad puniendum . Mercy is his darling Attribute which he most delights in , Mic. 7.18 . Mercy pleaseth him . 'T is delightful to the Mother , saith Chryso'stom , to have her Breasts drawn . So it is to God to have the Breasts of his Mercy drawn . Isa. 27.4 . Fury is not in me : That is , I do not delight in it . Acts of Severity are rather forc'd from God , he doth not afflict willingly , Lam. 3.33 . The Bee naturally gives Honey , it stings only when it is provoked . God doth not punish till he can bear no longer , Jer. 44.22 . So that the Lord could bear no longer , because of the evil of your doings . Mercy is God's right Hand , that he is most us'd to . Inflicting of Punishment is call'd God's strange Work , Isa. 28.21 . he is not used to it . And when the Lord would shave off the Pride of a Nation , he is said to hire a Rasor , as if he had none of his own , Isa. 7.20 . He shall shave with a rasor that is hired . He is slow to anger , Psal. 103.8 . But ready to forgive , Psal. 86.5 . Position 3. There is no Condition but we may spie Mercy in it : When the Church was in Captivity , she cries out , It is of the Lord's mercies that we are not consumed , Lam. 3.22 . Geographers write of Syracuse in Sicily , it is so scituated that the Sun is never out of sight . In all Afflictions we may see some Sunshine of Mercy . That outward and inward Troubles do not come together , is Mercy . Position 4. Mercy sweetens all God's other Attributes : God's Holiness without Mercy , and his Justice without Mercy were Terrible . When the Water was bitter , and Israel could not drink , Moses cast a Tree into the Water , and then they were made sweet . How bitter and dreadful were the other Attributes of God , did not Mercy sweeten them ; Mercy sets God's Power on work to help us ; it makes his Justice become our Friend ; it shall avenge our Quarrels . Position 5. God's Mercy is one of the most Orient Pearls of his Crown ; it makes his Godhead appear amiable and lovely . When Moses said to God , I beseech thee shew me thy glory . The Lord answer'd him , I will make all my goodness pass before thee , and I will shew mercy , Exod. 33.19 . God's Mercy is his Glory : his Holiness makes him Illustrious , his Mercy makes him Propitious . Position 6. Even the Worst tast of God's Mercy , such as fight against God's Mercy tast of it : The Wicked have some Crumbs from Mercy 's Table ; The Lord is good to all , Psal. 145. ● . The sweet Dew drops on the Thistle as well as the Rose . The Diocess where Mercy visits is very large . Pharaoh's Head was crown'd , though his Heart was hardned . Position 7. Mercy coming to us in a Covenant is sweetest : It was Mercy that God would give Israel Rain , and Bread to the full , and Peace , and Victory over their Enemies , Levit. 26.4 , 5 , 6. But it was a greater Mercy , that God would be their God , Verse 12. To have Health is a Mercy , but to have Christ and Salvation is a greater Mercy ; this is like the Diamond in the Ring , it casts a more sparkling Luster . Position 8. One Act of Mercy engageth God to another : Men argue thus , I have shown you Kindness already , therefore trouble me no more . But because God hath shown Mercy , he is more ready still to show Mercy : his Mercy in Election makes him Justifie , Adopt , Glorifie ; one Act of Mercy engageth God to more . A Parent 's love to his Child , makes him always giving . Position 9. All the Mercy in the Creature is derived from God , and is but a drop of this Ocean : The Mercy and Pity a Mother hath to her Child , is from God ; he that puts the Milk in her Breast , puts the Compassion in her Heart : therefore God is call'd the Father of Mercies , 2 Cor. 1.3 . because he begets all the Mercies in the World. If God hath put any Kindness into the Creature , how much Kindness is in him who is the Father of Mercy . Position 10. God's Mercy as it makes the Saints Happy , so it should make them Humble : Mercy is not the Fruit of our Goodness , but the Fruit of God's Goodness . Mercy is an Alms that God bestows ; they have no cause to be Proud that live upon the Alms of God's Mercy , Job 10.15 . If I be righteous yet will I not lift up my head : All my Righteousness is the Effect of God's Mercy , therefore I will be humble , I will not lift up my Head. Position 11. It is Mercy stays the speedy Execution of God's Justice : Sinners continually provoke God , and make the fury come up in his face , Ezek. 38.18 . Whence is it God doth not presently Arrest and Condemn them , it is not that God cannot do it , for he is arm'd with Omnipotency , but it is from God's Mercy : Mercy gets a Reprieve for the Sinner , and stops the speedy Process of Justice . God would by his Goodness lead Sinners to Repentance . Position 12. 'T is dreadful to have Mercy witness against one : How sad was it with Haman when the Queen herself accused him , Esth. 7.6 . so when this Queen of Mercy shall stand up against a Person , and accuse him . It is only Mercy that saves a Sinner , now how sad to have Mercy become an Enemy ; If Mercy be an Accuser , who shall be our Advocate ? The Sinner never scapes Hell , when Mercy draws up the Indictment . I might shew you several Species or Kinds of Mercy , Preventing Mercy , Spareing Mercy , Supplying Mercy , Guiding Mercy , Accepting Mercy , Healing Mercy , Quickning Mercy , Supporting Mercy , Forgiving Mercy , Correcting Mercy , Comforting Mercy , Delivering Mercy , Crowning Mercy ; but I shall speak of the Qualifications or Properties of God's Mercy , 1. God's Mercy is free : To set up Merit is to destroy Mercy ; nothing can deserve Mercy , because we are polluted in our Bloud , nor force it . We may force God to punish us , not to love us , Hos. 14.4 . I will love them freely . Every Link in the Chain of Salvation , is wrought and interwoven with Free-grace . Election is free , Eph. 1.4 . He hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the good pleasure of his will. Justification is free , Rom. 3.24 . Being justified freely by his grace . Salvation is free , Tit. 3.5 . According to his mercy he saved us . Say not then I am Unworthy , for Mercy is free : If God should shew Mercy only to such as are Worthy , he should shew Mercy to none at all . 2. God's Mercy is an Overflowing Mercy , 't is Infinite , Psal. 86.5 . Plenteous in mercy . Eph. 2.4 . Rich in mercy . Psal. 51.1 . Multitude of mercies . The Viol of Wrath doth but drop , but the Fountain of Mercy runs . The Sun is not so full of Light , as God is of Mercy : God hath Morning-mercies , Lam. 3.23 . His mercies are new every morning ; and Night-mercies , Psal. 42.8 . In the night his song shall be with me . God hath Mercies under Heaven , those we tast of , and in Heaven , and those we hope for . 3. God's Mercy is Eternal , Psal. 103.17 . The mercy of the Lord is from everlasting to everlasting . It is repeated six and twenty times in one Psalm , His mercy endureth for ever , Psal. 136. The Souls of the Blessed shall be ever bathing themselves in this sweet and pleasant Ocean of God's Mercy . God's Anger to his Children lasts but a while , Psal. 103.9 . But his mercy lasts for ever . As long as he is God , he will be shewing Mercy : As his Mercy is overflowing , so ever-flowing . Use 1. of Information , It shews us how we are to look upon God in Prayer , not in his Judge's Robes , but cloath with a Rain-bow , full of Mercy and Clemency ; add Wings to Prayer . When Jesus Christ ascended up to Heaven , that which made him go up thither with Joy , was , I go to my Father ; so that which should make our Hearts ascend with Joy in Prayer , is , We are going to the Father of Mercy , who sits upon a Throne of Grace . Go with Confidence in this Mercy ; as when one goes to a Fire , it is not doubtingly , perhaps it will warm me , perhaps not . Use 2. Believe in this Mercy , Psal. 52.8 . I trust in the mercy of God for ever . God's Mercy is a Fountain opened , let down the Bucket of Faith , and you may drink of this Fountain of Salvation , what greater Encouragement to believe then God's Mercy . God counts it his glory to be scattering Pardons ; he is desirous that sinners should touch the golden Scepter of his Mercy , and live . And this willingness to shew Mercy appears two ways : 1. By his intreating of sinners to come and lay hold on his Mercy ; Rev. 22.17 . Whosoever will , come and take the water of life freely . Mercy woes sinners , it even kneels down to them . It were strange for a Prince to entreat a condemned Man to accept a Pardon . God saith , poor sinner , suffer me to love thee , be willing to let me save thee . 2. By his joyfulness when sinners do lay hold on his Mercy . What is God the better , whether we receive his Mercy or no ? What is the Fountain profited that others drink of it ? Yet such is God's goodness , that he rejoyceth at the Salvation of sinners , and is glad when his Mercy is accepted off . When the Prodigal Son came home , how glad was the Father ? and he makes a Feast to express his joy . This was but a Type or Emblem , to shew how God rejoyceth when a poor sinner comes in , and lays hold of his Mercy . What an Encouragement is here to believe in God , he is a God of Pardons , Nehem. 9.17 . Mercy pleaseth him , Micha 7.18 . Nothing doth prejudice us but Unbelief . Unbelief stops the current of God's Mercy from running : It shuts up God's Bowels , closeth the Orifice of Christ's Wounds , that no healing Vertue will come out , Matth. 13.58 . He could do no mighty works there because of their unbelief . Why dost thou not believe in God's Mercy ? Is it thy sins discourage ? God's Mercy can pardon great sins , nay , because they are great , Psal. 25.11 . The Sea covers great Rocks as well as lesser Sands ; some that had an hand in crucifying Christ , found Mercy . As far as the Heavens are above the Earth so far is God's Mercy above our sins , Isa. 55.9 . What will tempt us to believe , if not the Mercy of God ? Use 3. of Caution . Take heed of Abusing of this Mercy of God. Suck not Poison out of the sweet Flower of God's Mercy ; Do not think , that because God is merciful , you may go on in sin ; this is to make Mercy become your Enemy . None might touch the Ark but the Priests , who by their Office were more holy . None may touch this Ark of God's Mercy , but such as are resolved to be holy . To sin because Mercy abounds , is the Devil's Logick . He that sins because of Mercy , is like one that wounds his Head because he hath a Plaister : He that sins because of God's Mercy , shall have Judgment without Mercy . Mercy abused turns to Fury . Deut. 29.19 . If he bless himself , saying , I shall have peace though I walk after the imaginations of my heart , to add drunkenness to thirst , the Lord will not spare him , but the anger of the Lord , and his jealousie shall smoak against that man. Nothing sweeter then Mercy when it is improved , nothing fiercer when it is abused . Nothing colder than Lead when it is taken out of the Mine , nothing more scalding than Lead when it is heated . Nothing blunter than Iron , nothing sharper when it is whetted . Psal. 103.17 . The mercy of the Lord is upon them that fear him . Mercy is not for them that sin and fear not , but for them that fear and sin not . God's Mercy is an holy Mercy , where it pardons it heals . Quest. What shall we do to be interested in God's Mercy ? Answ. 1. Be sensible of your wants . See how you stand in need of Mercy , pardoning , saving Mercy . See your selves Orphans ; Hos. 14.3 . In thee the fatherless findeth Mercy . God bestows the Alms of Mercy only on such as are indigent . Be emptied of all Opinion of Self-worthiness . God pours the golden Oil of Mercy into empty Vessels . 2. Go to God for Mercy , Psal. 51.1 . Have Mercy upon me , O God! Put me not off with common Mercy that Reprobates may have : Give me not only Acorns , but Pearls : Give me not only Mercy to feed and clothe me , but Mercy to save me ; give me the Cream of thy Mercies ; Lord ! let me have Mercy and Loving kindness : Psal. 103.4 . Who crowned thee with loving kindness and tender mercies . Give me such Mercy as speaks thy electing love to my soul. O pray for Mercy ! God hath Treasures of Mercy ; Prayer is the Key that opens these Treasures : and in Prayer be sure to carry Christ in your Arms ; all Mercy comes through Christ ; 1 Sam. 7.9 . Samuel took a sucking Lamb. Carry the Lamb Christ in your Arms , go in his Name , present his Merits , say , Lord ! here is Christ's Blood , which is the price of my pardon : Lord , shew me Mercy , because Christ hath purchased it . Though God may refuse us when we come for Mercy in our own Name , yet not when we come in Christ's Name : Plead Christ's Satisfaction , and this is such an Argument as God cannot deny . Use 4. It exhorts such as have found Mercy to three Things : 1. To be upon Mount Gerizim , the Mount of Blessing and Praising . They have not only heard the King of Heaven is merciful , but they have found it so : the Hony-comb of God's Mercy hath drop'd upon them ; when in wants , Mercy supplied them ; when they were nigh unto Death , Mercy raised them from the Sick-bed ; when covered with guilt , Mercy pardoned them . Psal. 103.1 . Bless the Lord , O my Soul , and all that is within me bless his holy Name . O! how should the Vessels of Mercy run over with Praise : 1 Tim. 1.13 . Who was before a Persecutor , and injurious , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I obtained Mercy . I was bemiracled with Mercy : as the Sea overflows and breaks down the Banks , so the Mercy of God did break down the Banks of my Sin , and Mercy did sweetly flow into my Soul. You that have been Monuments of God's Mercy , should be Trumpets of Praise : You that have tasted the Lord is gracious , tell others what Experiences you have had of God's Mercy , that you may encourage them to seek to him for Mercy ; Psal. 66.16 . I will tell you what God hath done for my Soul. When I found my heart dead , God's Spirit did come upon me mightily , and the blowing of that wind made the withering flowers of my Grace revive . O! tell others of God's goodness , that you may set others a blessing him , and that you may make God's Praises live when you are dead . 2. To love God. Mercy should be the Attractive of Love ; Psal. 18.1 . I will love thee , O Lord my strength . The Hebrew word for Love , ercameca , signifies Love out of the inward Bowels . God's Justice may make us fear him , his Mercy may make us love him . If Mercy will not produce Love , what will ? We are to love God for giving us Food , much more for giving us Grace ; for sparing Mercy , much more for saving Mercy . Sure that Heart is made of Marble , which the Mercy of God will not dissolve into Love. I would hate my own Soul ( saith St. Austin ) if I did not find it loving God. 3. To imitate God in shewing Mercy . God is the Father of Mercy : shew your selves to be his Children , by being like him . St. Ambrose , The sum and definition of Religion is , Be rich in works of Mercy , be helpful to the Bodies and Souls of others . Scatter your golden Seeds ; let the Lamp of your profession be fill'd with the Oil of Charity . Be merciful in giving and forgiving . Be ye merciful as your heavenly Father is merciful . Of the Truth of GOD , THE next Attribute is God's Truth ; Deut. 32.4 . — A God of Truth , and without Iniquity , just and right is he . Psal. 57.10 . For thy Mercy is great unto the Heavens , and thy Truth unto the Clouds . A God of Truth ; Psal. 86.15 . — Plenteous in Truth . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Truth . He is true , 1. in a Physical sence ; True in his Being : he hath a real Subsistance , and gives a Being to others . 2. He is true in a Moral sence ; he is true , sine errore , without Errours , & sine fallacia , without Deceit . God is prima veritas , the Pattern and Prototype of Truth . There is nothing true but what is in God , or comes from God. I shall now speak of God's Truth as it is taken for his Veracity , in making good of his Promises : 1 Kings 8.56 . There hath not failed one word of all his good promise : The Promise is God's Bond , God's Truth is the Seal set to his Bond. This is the thing to be explicated and discussed , God's Truth in fulfilling his Promises . There are two things to be observed in the Promises of God to Comfort us : 1. The Power of God , whereby he is able to fulfil the Promise . God hath promised to subdue our Corruption , Micha 7.19 . He will subdue our iniquities . O! saith a Believer , my Corruption is so strong , that sure I shall never get the mastery of it : but the power of God can fulfil his Promise . Thus Abraham look'd at God's Power , Rom. 4.21 . Being fully perswaded that what God had promised , he was able to perform . He believed that that God , who could make a World , could make dry Breasts give suck . This is Faith's support , there is nothing too hard for God. He that could bring water out of a Rock , is able to bring to pass his Promises . 2. The Truth of God in the Promises : God's Truth is the Seal set to the Promise . Titus 1.2 . In hope of eternal life , which God that cannot lie hath promised . Eternal Life , there is the sweetness of the Promise : God which cannot lie , there is the certainty of it . Mercy makes the Promise , Truth fulfils it . God's Providences are uncertain , but his Promises are the sure Mercies of David . Acts 13.34 . God is not a man that he should repent , 1 Sam. 15.29 . The word of a Prince cannot always be taken , but God's Promise is inviolable . God's Truth is one of the richest Jewels of his Crown , and he hath pawned this Jewel in a Promise ; 2 Sam. 23.5 . Although my House be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure . Although my House be not so ] That is , though I fail much of that exact Purity the Lord requires , yet he hath made with me an everlasting Covenant , that he will pardon , adopt , and glorifie me ; and this Covenant is ordered in all things sure : The Elements shall melt with fervent heat , but this Covenant abides firm and inviolable , being sealed with the Truth of God : nay , God hath added to his Word , his Oath , Hebr. 6.17 . wherein God pawns his Being , Life , Righteousness , to make good the Promise . If as oft as we break our Vows with God , he should break Promise with us , it would be very sad ; but his Truth is engaged in his Promise , therefore it is like the Law of the Medes and Persians , which cannot be altered . We are not ( saith Chrysostom ) to believe our Sences so much , as we are to believe the Promises ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our Sences may fail us , but the Promise cannot , being built upon the Truth of God ; God will not deceive the Faith of his People , nay he cannot ; God which cannot lie hath promised : He can as well part with his Deity , as his Verity . God is said to be abundant in Truth , Exod. 34.6 . What is that ? viz. if God hath made a Promise of Mercy to his People , he will be so far from coming short of his word , that he will be better than his word . God often doth more then he hath said , never less . He is abundant in Truth . 1. The Lord may sometimes delay a Promise , but he will not deny . He may delay a Promise . God's Promise may lye a good while , as Seed under ground , but at last it will spring up into a Crop. God promised to deliver Israel from the Iron Furnace , but this Promise was above four hundred years in travail before it brought forth . Simeon had a Promise , that he should not depart hence till he had seen the Lords Christ , Luke 2.26 . but it was a long time first , but a little before his Death , that he did see Christ. But though God delay the Promise , he will not deny . Having given his Bond , in due time the Money will be paid in . 2. God may change his Promise , but he will not break his Promise . Sometimes God doth change a Temporal Promise into a Spiritual . Psal. 85.12 . The Lord shall give that which is good : Perhaps this may not be fulfilled in a Temporal Sence , but a Spiritual . God may let a Christian be cut short in Temporals , but God makes it up in Spirituals . If he doth not encrease the Basket and the Store , he gives encrease of Faith , and inward Peace ; here he changeth his Promise , but he doth not break it , he gives that which is better . If a Man promiseth to pay me in Farthings , and he pays me in a better Coin , in Gold , he doth not break his Promise ; Psal. 89.33 . I will not suffer my faithfulness to fail : in the Hebrew it is ve lo ashakka , to lye . Object . 1. But how doth this consist with the Truth of God ? he saith he will have all to be saved , 1 Tim. 2.4 . yet some perish . Resp. St. Austin understands it not of every Judicial Person , but some of all sorts shall be saved : As in the Ark , God saved all the living Creatures ; not every Bird or Fish were saved , for many perished in the Flood ; but all , that is , some of every kind were saved ; so God will have all to be saved , that is , some of all Nations . Object . It is said , Christ died for all ; He is the Lamb of God that takes away the sins of the World , Joh. 1.29 . How doth this consist with God's Truth , when some are vessels of wrath ? Rom. 9.22 . Answ. 1. We must distinguish of World. The World is taken either in a limited sence , for the World of the Elect , or in a larger sence , for both Elect and Reprobates . Christ takes away the sins of the world , that is , the world of the Elect. 2. We must distinguish of Christ's dying for the World. Christ died sufficiently for all , not effectually . There is the value of Christ's Blood , and the Virtue : Christ's Blood hath value enough to Redeem the whole World , but the virtue of it is applied only to such as believe ; Christ's Blood is meritorious for all , not efficacious . All are not saved , because some put away Salvation from them , Acts 13.46 . and vilifie Christ's Blood , counting it an unholy thing , Hebr. 10.29 . Use 1. Here is a great Pillar for our Faith , the Truth of God. Were not he a God of Truth , how could we believe in him ? our Faith were Fancy . But he is Truth it self , and not a word he hath spoken shall fall to the ground : Truth is the object of Trust. The Truth of God is an unmoveable Rock , we may venture our Salvation here . Isa. 59.15 . Truth faileth ; Truth on Earth doth , but not Truth in Heaven : God can as well cease to be God , as cease to be True. Hath God said he will be good to the Soul that seeks him , Lam. 3.25 . he will give rest to the weary , Matth. 11.28 . Here is a safe Anchor hold , he will not alter the thing which is gone forth of his Lips. The Publick Faith of Heaven is engaged for Believers , can we have better Security ? The whole Earth hangs upon the word of God's Power , and shall not our Faith hang upon the Word of God's Truth ? where can we rest our Faith but upon God's faithfulness ? There is nothing else we can believe in , but the Truth of God ; we cannot trust in an Arm of Flesh , we cannot trust in our own Hearts ; this is to build upon the Quicksands ; but the Truth of God is a golden Pillar for Faith to stay upon : God cannot deny himself ; 2 Tim. 2.13 . If we believe not , yet he abideth faithful ; he cannot deny himself . Not to believe God's Veracity , is to affront God ; 1 Iohn 5.10 . He that believeth not hath made God a lyar . A Person of Honour cannot be more affronted or provoaked , then when he is not believed . He that denies God's Truth , makes the Promise no better than a forged Deed ; and can there be a greater affront offered to God. Use 2. of Terrour to the Wicked . God is a God of Truth , and he is true in his Threatnings ; the Threatnings are a flying Roll against sinners . God hath threatned to wound the hairy scalp of every one that goes on still in his Trespasses , Psal. 68.21 . He hath threatned to judge Adulterers , Hebr. 13.3 . to be avenged upon the malitious ; Psal. 10.14 . Thou beholdest mischief and spight , to requite it with thy own hand : To rain fire and brimstone upon the sinner , Psal. 11.6 . And God is as true in his Threatnings as his Promises ; God hath oft ( to shew his Truth ) executed his Threatnings , and let his Thunder-bolts of Judgment fall upon Sinners in this Life : He struck Herod in the act of his Pride : He hath punished Blasphemers ; Olympius , an Arrian Bishop , reproached and blasphemed the blessed Trinity , immediately Lightning fell down from Heaven upon him , and consumed him . God is as true in his Threatnings , as in his Promises . Let us fear the Threatning , that we may not feel it . Use 3. Is God a God of Truth , let us be like God in Truth . 1. We must be true in our Words . Pythagoras being asked what made Men like God ? answered , Cum vera loquuntur , when they speak Truth . It is the note of a Man that shall go to Heaven , Psal. 15.2 . He speaketh the Truth from his heart . Truth in words is opposed , 1. to Lying , Eph. 4.25 . Putting away lying , speak every one truth to his neighbour . Lying is when one speaks that for a truth , which he knows to be false . A Lier is most opposite to the God of Truth . There is , as Austin saith , two sorts of Lies , 1. Mendacium Officiosum , an Officious Lie , when a Man tells a Lie for his Profit , as when a Trades-man saith his Commodity cost him so much , when perhaps it did not cost him half so much . He that will lie in his Trade , shall lye in Hell. 2. Mendacium Iocosum , a jesting Lie , when a Man tells a Lie in sport to make others merry : he goes laughing to Hell. When you tell a Lie , you make your selves like the Devil ; Iohn 8.44 . The Devil is a lier , and the Father of it . He deceived our first Parents by a Lie. Some are so wicked , that they will not only speak an Untruth , but will Swear to it ; nay , they will wish a Curse upon themselves , if that Untruth be not true . As I have read of a Woman ( one Anne Averies ) 1575. who being in a Shop , wished that she might sink if she had not paid for the Wares she took ; she fell down speechless immeditately , and died in the place . A Lier is not fit to live in a Commonwealth . Lying takes away all Society and Converse with Men. How can you Converse with him whom you cannot believe what he saith ? Lying shuts Men out of Heaven , Rev. 22.25 . Without are Dogs , and whosoever loveth and maketh a lie . And as it is a great sin to tell a lie , so it is a worse sin to teach a lye , Isa. 9.15 . The Prophet that teacheth lies . He who broacheth Errour , teacheth Lies ; he spreads the Plague ; he not only damns himself , but helps to damn others . 2. Truth in words is opposed to Dissembling . The Heart and Tongue should go together , as the Dial goes exactly with the Sun. To speak fair to ones Face , and not to mean what one speaks , is no better then a lie ; Psal. 55.21 . His words were smoother than oil , but war was in his heart . Some have an Art at this , they can flatter and hate . Hierom speaking of the Arrians , saith , They pretended friendship , they kissed my hands , but plotted mischief against me . Psal. 29.5 . A man that flattereth his neighbour , spreadeth a net for his feet . Impia sub dulci melle venena latent — Falshood in Friendship is a lie . Counterfeiting of Friendship is worse then counterfeiting of Money . This is contrary to God , who is a God of Truth . 2. We must be true in our Profession of Religion . Let Practice go along with Profession ; Eph. 4.24 . Righteousness and true Holiness . Hypocrisie in Religion is a Lie. The Hypocrite is like a Face in a Glass , there is the show of a Face , but no true Face : So he makes a shew of Holiness , but hath no Truth of it ; 't is but the Face in the Glass . Ephraim pretended to be that which he was not , and what saith God of him ? Hos. 11.12 . Ephraim compasseth me about with lies . By a lie in our words we deny the Truth , by a lie in our profession we disgrace it . Not to be what we profess to God , is telling a lie ; and the Scripture makes it little better than Blasphemy , Rev. 2.9 . I know the blasphemy of them that say they are Iews , and are not . O! I beseech you labour in this to be like God , he is a God of Truth , he can as well part with his Deity as his Verity ; be ( I say ) like God , be true in your Words , be true in your Profession ; God's Children are Children that will not lie , Isa. 63.9 . When God sees Truth in the inward parts , and lips in which is no guile , now he sees his own Image in you : This draws God's Heart towards you ; Likeness draws Love. But One GOD. Quest. V. THE fifth Question is , Are there more Gods then one ? Answ. There is but one , only the living and true God. That there is a God hath been proved , and those that will not believe the Verity of his Essence , shall feel the Severity of his Wrath , Deut. 6.4 . Hear , O Israel , the Lord our God is One Lord. He is the only God , Deut. 4.39 . Know therefore this day , and consider it in thy heart , that the Lord he is God in Heaven above , and upon the Earth beneath there is none else . Isa. 45.21 . A just God and a Saviour , There is none beside me . There are many titular Gods ; Kings represent God ; their Regal Scepter is an Emblem of his Power and Authority . Judges are called Gods , Psal. 82.5 . I have said ye are Gods , ( viz. ) set in God's place to do Justice ; but dying Gods , vers . 7. Ye shall dye like men , 1 Cor. 8.5 , 6. There be that are called Gods , but to us there is but One God. Argument 1. There is but one first Cause , that hath its Being of it self , and on which all other Beings depend . As in the Heavens the primum Mobile moves all the other Orbs , so God gives Life and Motion to every thing existent . There can be but one God , because there is but one first Cause . 2. There is but one infinite Being , therefore there is but one God. There cannot be two Infinites , Ier. 23.24 . Do not I fill heaven and earth , saith the Lord ? If there be one Infinite , filling all places at once , how can there be any room for another Infinite to subsist . 3. There is but one Omnipotent Power ; if there be two Omnipotents , then we must always suppose a Contest between these two , that which one would do , the other Power being Equal , would oppose , and so all things would be brought into a Confusion . If a Ship should have two Pilots of equal Power , one would be ever crossing the other ; when one would Sail the other would cast Anchor ; here were a Confusion , and the Ship must needs perish . The Order and Harmony in the World , the constant and uniform Government of all things , is a clear Argument that there is but one Omnipotent , one God that rules all . Isa. 44.6 . I am the first , and I am the last , and beside me there is no God. Use 1. of Information . If there be but one God , then it excludes all other Gods. Some have fained that there were two Gods , so the Valentinians ; others , that there were many Gods , so the Polytheites ; the Persians worshipped the Sun , the Egyptians the Lion and Elephant , the Grecians worshipped Iupiter ; These , I may say err , not knowing the Scriptures , Matth. 22.29 . Their Faith is a Fable . God hath given them up to strong delusions , to believe a lie , that they may be damned , 2 Thess. 2.11 . 2. If there be but one God , then there can be but One true Religion in the World , Eph. 4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Lord , one Faith. If there were many Gods , then there might be many Religions , every God would be worshipped in his way ; but if there be but one God , there is but one Religion ; one Lord , one Faith. Some say we may be saved in any Religion ; 't is absurd to imagine , that God , who is one in Essence , should appoint several Religions in which he will be worshipped . 'T is as dangerous to set up a false Religion , as to set up a false God. There are many ways to Hell ; Men may go thither which way their Fancy leads them ; but there is but one direct Road to Heaven , viz. Faith and Holiness . There is no way to be saved in but this : as there is but one God , so there is but one True Religion . 3. If there be but one God , then you have but One that you need chiefly study to please , and that is God. If there were divers Gods , we should be hard put to it how to please them all ; one would command one thing , another the quite contrary , and to please two contrary Masters is impossible : but there is but one God , therefore you have but one to please . As in a Kingdom there is but one King , therefore every one seeks to ingratiate himself into his favour , Prov. 19.6 . so there is but one true God ; therefore here lies our main work , to please him . Be sure to please God , whoever else you displease . This was Enoch's Wisdom , Hebr. 11.5 . he had this Testimony before he died , that he pleased God. Quest. What doth this pleasing God imply ? Answ. 1. We please God when we comport with his Will. 'T was Christ's meat and drink to do his Father's will , Iohn 4.34 . and so he pleased him , Matth. 3 17. A voice came from heaven , saying , this is my beloved son in whom I am well pleased . It is the will of God that we should be holy , 1 Thess. 4 . 3● . Now when we are bespangled with Holiness , our Lives are walking Bibles : this is according to God's will , and it pleaseth him . 2. We please God when we do the Work that he sets us about , Iohn 17.4 . I have finished the work which thou gavest me to do , viz. my mediatory work . Many finish their lives , but do not finish their work . Our work God hath cut out for us , is to observe the first and second Table . In the first is set down our duty towards God ; in the second our duty towards Man. Such as make Morality the chief and sole part of Religion , set the second Table above the first ; nay , they take away the first Table : for if Prudence , Justice , Temparance , be enough to save , then what needs the first Table ? and so our worship towards God shall be quite left out . But those two Tables which God hath joyned together , let no Man put asunder . 3. We please God when we dedicate our Heart to give him the best of every thing . Abel gave God the fat of the Offering , Gen. 4.4 . Domitian would not have his Image carved in Wood or Iron , but in Gold. Then we please God , when we serve him with love , fervency , alacrity , we give him golden Services ; herein lies our Wisdom and Piety , to please God ; there is but one God , therefore there is but one whom we have chiefly to please , namely God. 4. If there be but one God , then we must pray to none but God. The Papists pray to Saints and Angels : 1. To Saints ; a Popish Writer saith , When we pray to the Saints departed , they being touched with compassion , say the like to God for us , as the Disciples did to Christ for the Canaanitish Woman , Matth. 15.23 . Send her away , for she crieth after us . The Saints above know not our Wants , Isa. 63.16 . Abraham is ignorant of us ; or if they did , we have no warrant to pray to them . Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a part of Divine Worship which must be given only to God. 2. They pray to Angels . Angel-worship is forbidden , Col. 2.18 , 19. and that we may not pray to Angels , is clear from Rom. 10.14 . How shall they call upon him in whom they have not believed ? We may not pray to any , but whom we may believe in ; but we may not believe in an Angel , ergo , we may not pray to him . There is but one God , and it is a sin to invocate any but only God. 5. If there be but one God , who is above all , Ephes. 4.6 . then he must be loved above all . 1. We must love him with a love of Appreciation ; set the highest estimate on him who is the only Fountain of Being and Bliss . 2. We must love him with a love of Complacency . Amor est complacentia amantis in amato , Aquin. Our love to other things must be more indifferent ; some drops of love may run beside to the Creature , but the full stream must run towards God ; the Creature may have the Milk of our love , but we must keep the Cream of our love for God. God who is above all , must be loved above all ; Psal. 73.25 . There is none on earth whom I desire in comparison of thee . Use 2. of Caution . If there be but one God , then let us take heed of setting up more Gods then one . Psal. 16.4 . Their sorrows shall be multiplied , that hasten after another God : their Drink-offerings of Blood will I not offer , nor take up their Names into my lips . God is a jealous God , and he will not endure that we should have other Gods. 'T is easie to commit Idolatry with the Creature . 1. Some make a God of Pleasure , 2. Tim. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lovers of pleasure more then lovers of God. Whatever we love more then God , we make a God. 2. Others make Money their God. The Covetous Man worships the Image of Gold , therefore is called an Idolater , Eph. 5.5 . that which a Man trusts to , he makes his God , but he makes the wedge of Gold his Hope . He makes Money his Creator , Redeemer , Comforter . 'T is his Creator ; if he hath Money , then he thinks he is made . It is his Redeemer ; if he be in danger , he trusts in his Money to redeem him out . It is his Comforter ; if at any time he be sad , the golden Harp drives away the Evil Spirit . So that Money is his God ; God made Man of the Dust of the Earth , and Man makes a God of the Dust of the Earth . 3. Another makes a God of his Child , sets his Child in God's room , and so provokes God to take it away . If you lean too hard upon a Glass , it will break ; many break their Children , by leaning too hard upon them . 4. Others make a God of their Belly , Phil. 3.19 . Whose God is their Belly . Clemens Alexandrinus writes of a Fish that hath its heart in its Belly ; an Emblem of Epicures , their Heart is in their Belly ; they mind nothing but indulging the Sensual Appetite ; they do sacrificare lari , their Belly is their God , and to this they pour Drink-offerings : Thus Men make many Gods. The Apostle names the wicked Man's Trinity , 1 John 2.16 . The lust of the flesh , the lust of the eye , the pride of life . The lust of the flesh , Pleasure ; the lust of the eye , Money ; Pride of Life , Honour . O take heed of this ! whatever you Deifie besides God , will prove a Bramble , and Fire will come out of this Bramble , and devour you , Iudges 9.15 . Use 3. of Reproof . If the Lord Jehovah be the ●●ly true God , then it reproves those who renounce the true God ; I mean such as seek to familiar Spirits : this is too much practised among them that call themselves Christians . 'T is a sin condemned by the Law of God , Deut. 18.11 . There shall not be found among you any that consults with familiar Spirits . How ordinary is this ? If People have lost any of their Goods , they send to Wizards to know how they may come by their Goods again . What is this but consulting with the Devil ? and so you renounce God and your Baptism . What ? because you have lost your Goods , will you lose your Souls too ? 2 Kings 1.6 . Thus saith the Lord , Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub ? so is it not because you think there is not a God in Heaven , that you ask Counsel of the Devil ? If any here be guilty , be deeply humbled , you have renounced the true God ; better be without the Goods you have lost , then have the Devil help you to them again . Use 4. of Exhortation . If there be but one God , as God is O●● , so let them that serve him be One. This is that Christ prayed so heartily for , Iohn 17.21 . That they all may be One. Christians should be One , 1. in Iudgment ; the Apostle exhorts to be all of one mind , 1 Cor. 1.10 . How sad is it to see Religion wearing a Coat of divers Colours , to see Christians of so many Opinions , and going so many different ways . It is Satan hath sown these Tares of Division , Matth. 13.39 . he first divided Men from God , and now divides one Man from another . 2. One in Affection . They should have one Heart ; Acts 4.32 . The multitude of them that believed were of one heart , and of one soul. As in Musick , though there be several strings of a Viol , yet all make one sweet harmony , so though there are several Christians , yet there should be one sweet harmony of Affection among them . There is but one God , and they that serve him should be one . There is nothing would render the true Religion more lovely , or make more Proselytes to it , than to see the Professors of it tied together with the heart-strings of love , Psal. 133.1 . Behold how good and pleasant a thing it is to see brethren live together in unity ! It is as the sweet Dew on Hermon , and the fragrant Ointment poured on Aaron's Head. If God be one , let all that profess him be One , of one mind , and one heart ; this fulfils Christ's Prayer , that they al● may be one . 2. If there be but one God , let us labour to clear the Title that this God is ours , Psal. 48.14 . This God is our God. What Comfort can it be to hear that there is a God , and that he is the only God , unless he be our God. What is Deity without Propriety ? O let us labour to clear the Title ; beg the Holy Spirit ; the Spirit works faith , by faith we are one with Christ , and through Christ we come to have God for our God , and so all his glorious fulness is made over to us by a Deed of Gift . Use 5. What Cause have we to be thankful that we have the knowledge of the only true God. How many are brought up in blindness ? some worship Mahomet , divers of the Indians worship the Devil , they light a Candle to him , that he should not hurt them . Such as know not the true God , must needs stumble into Hell in the dark . O be thankful that we are born in such a Climate where the Light of the Gospel hath shined ! To have the knowledge of the true God , is more then if we had Mines of Gold , Rocks of Diamonds , Islands of Spices , especially if God hath savingly revealed himself to us , if he hath given us eyes to see the light , if we so know God , as to be known of him , as to love him , and believe in him , Matth. 11.25 . We can never be enough thankful to God , that he hath hid the knowledge of himself from the wise and prudent of the World , and hath revealed it unto us . The TRINITY Quest. VI. HOw many Persons are there in the Godhead ? Resp. Three Persons , yet but one God , 1 John 5.7 . There are three that bear Record in Heaven , the Father , the Word , and the Holy Ghost , and these three are one . God is but One , yet there are three distinct Persons subsisting in one God-head . This is a sacred Mystery , which the Light within could never have discovered . As the two Natures in Christ , yet but one Person , is a wonder , so three Persons , yet but one God-head . I am in a great deep , the Father God , the Son God , the Holy Ghost God , yet not three Gods , but one God. The three Persons in the blessed Trinity are distinguished , but not divided ; three Subsistances , but one Essence . This is a Divine Riddle , where one makes three , and three make but one . Our narrow Thoughts can no more comprehend the Trinity in Unity , then a little Nutshel will hold all the Water in the Sea. Let me shadow it out by this similitude : In the Body of the Sun , there is the Substance of the Sun , the Beams , and the Heat ; the Beams are begotten of the Sun , the Heat proceeds both from the Sun and the Beams ; but these three , though different , are not divided ; they all three make but one Sun. So in the blessed Trinity , the Son is begotten of the Father , the Holy Ghost proceeds from both , yet though they are three distinct Persons , yet but one God. First let me speak of the Unity in Trinity , then of the Trinity in Unity . 1. Of the Unity in Trinity . The Unity of the Persons in the Godhead consists in two things . 1. The identity of Essence . In the Trinity there is an Oneness of Essence : the three Persons are of the same Divine Nature and Substance : so that in Deo non est magis & minus , there are no degrees in the Godhead ; one Person is not God more then another . 2. The Unity of the Persons in the Godhead , consists in the mutual in-being of them , or their being in one another . The three Persons are so united , that one Person is in another , and with another , Iohn 17.21 . Thou Father art in me , and I in thee . 2. Let me speak of the Trinity in Unity . 1. The first Person in the Trinity is God the Father . H● is call'd the first Person in respect of Order not Dignity ; for God the Father hath no essential Perfection which the other Persons have not . He is not more wise , more holy , more powerful then the other Persons are ; a Priority , not Superiority . 2. The second Person in the Trinity is Iesus Christ , who is begotten of the Father before all Time , Prov. 8.23 , 24 , 25. I was set up from everlasting , from the beginning , or ever the earth was . When there were no depths , I was brought fortth : when there were no fountains abounding with water . Before the mountains were set led : before the hills , was I brought forth . Which Scripture declares the Eternal Generation of the the Son of God. This second Person in the Trinity , who is Jehovah , is become our Jesus . The Scripture calls him the Branch of David , Jer. 23.5 . and I may call him the Flower of the Virgin , having assum'd our Nature . By him all that believe are justified , Acts 13.39 . 3. The third Person in the Trinity is the Holy Ghost , who proceeds from the Father and the Son. His work it is to illuminate the Mind , and inkindle sacred Motions . The Essence of the Spirit is in Heaven , and every where , but the Influence of it is in the Hearts of Believers . This is that blessed Spirit who gives us the holy Unction , 1 Iohn 2.20 . Though Christ merits Grace for us , it is the Holy Ghost works it in us . Though Christ makes the Purchase , it is the Holy Ghost makes the Assurance , and Seals us up to the Day of Redemption . Thus I have spoken of all the three Persons . — The Trinity of Persons may be proved out of Matth. 3.16 . Iesus when he was baptized went up straitway out of the water , and he saw the Spirit of God descending like a Dove , and lighting upon him , and lo a voice from Heaven , saying , This is my beloved Son. Here are three Names given to the three Persons . He who spake with a Voice from Heaven was God the Father ; He who was baptized in Iordan , was God the Son ; He who descended in the likeness of a Dove , was God the Holy Ghost . Thus I have shewn you the Unity of Essence , and the Trinity of Persons . Use 1. It confutes the Jews and the Turks , who believe only the first Person in the Godhead : this cuts assunder the Sinews of our Comfort . Take away the distinction of the Persons in the Trinity , and you overthrow Man's Redemption : for , God the Father being offended with Man for sin , how shall he be pacified without a Mediator . This Mediator is Christ , he makes our Peace ! and Christ having died , and shed his Blood , how shall this Blood be applied , but by the Holy Ghost ? Therefore if there be not three Persons in the Godhead , Man's Salvation cannot be wrought out . If there be no second Person in the Trinity , then there is no Redeemer . If no third Person , then there is no Comforter . And so the Plank is taken away by which we should get to Heaven . 2. It confutes the execrable Opinion of the Socinians , who deny the Divinity of the Lord Jesus ; they make him only to be a Creature of an higher Rank . As the Papists blot out the Second Commandment , so the Socinians would the Second Person in the Trinity . If to oppose Christ's Members be such a sin , what is it to oppose Christ himself ? 1. Jesus Christ is coequal with God the Father , Phil. 2.6 . He thought it no robbery to be equal with God. 2. He is coeternal with God the Father , Prov. 8.23 . I was from the beginning ; for else there was a time when God was without a Son , and so he should be no Father : nay , else there was a time when God was without his glory , for Christ is the brightness of his Fathers glory , Hebr. 1.3 . 3. He is coessential with God the Father . The Godhead subsists in Christ , Col. 2.9 . In whom dwells all the fulness of the Godhead bodily . 'T is said , not only Christ was with God before the beginning , but he was God , John 1.1 . and 1 Tim. 3.16 . God manifest in the flesh . The Title of Lord so often given to Christ in the New Testament , doth answer to the Title of Jehovah in the Old Testament , Deut. 6.5 . Matth. 22.37 . so that Christ hath a Coeternity and Consubstantiality with his Father , Iohn 10.30 . I and my Father are One. It were a Blasphemy for any Angel to speak thus ! Yet further to prove Christ's Godhead , consider 1. the glorious incommunicable Attributes belonging to God the Father , are ascribed to Christ. 1. Is God the Father Omnipotent , so is Jesus Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty , Rev. 1.8 . he Creates , Col. 1.16 . 2. Is God the Father infinitely Immense , filling all places , Ier. 23.24 . so is Jesus Christ. While Christ was on the Earth by his bodily presence , he was at the same time in the bosom of his Father , Iohn 3.13 . in regard of his Divine presence . 2. The same Iura Regalia , or Prerogatives Royal which belong to God the Father , belong also to Christ. ( 1. ) Doth God the Father seal Pardons , this is a Flower of Christ's Crown , Matth. 9.2 . Thy sins be forgiven thee . Nor doth Christ only remit sin organicè , as Ministers do , by virtue of a Power delegated to them from God ; but Christ doth it by his own Power and Authority . ( 2. ) Is God the Father the adequate Object of Faith , is he to be believed in , so is the Son , Iohn 14.1 . ( 3. ) Doth Adoration belong to God the Father , so it doth to the Son , Hebr. 1.6 . Let all the Angels of God worship him . How Sacrilegious therefore is the Socinian , who would rob Christ of the best Flower of his Crown , his Godhead ; they that deny Christ to be God , must greatly wrest , or else deny the Scripture to be the Word of God. 3. It confutes the Arrians , who deny the Holy Ghost to be God. The Eternal Godhead subsists in the Holy Ghost , Iohn 16.13 . He shall guide you into all Truth . Christ speaks not there of an Attribute , but a Person . And that the Godhead subsists in the Person of the Holy Ghost , appears thus : The Spirit , who gives diversity of Gifts , is said to be the same Lord , and the same God , 1 Cor. 12.5 , 6. The black and unpardonable sin is said , in a special manner , to be committed against the Godhead , subsisting in the Holy Ghost , Matth. 12.32 . The mighty power of God is made manifest by the Holy Ghost . He changeth the Hearts of Men. The Devil would have Christ prove himself to be God , by turning Stones into Bread ; but thus the Holy Ghost shews his Godhead , by turning Stones into Flesh , Ezek. 36.26 . I will take away the stony heart , and give you an heart of flesh . Yet further , the power and Godhead of the Holy Ghost appeared in the effecting the glorious Conception of our Lord Jesus Christ ; the very Shadow of the Holy Ghost made a Virgin conceive , Luke 1.35 . The Holy Ghost works Miracles , which transcend the sphere of Nature ; as raising the Dead , Rom. 8.11 . to him belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine Worship ; our Souls and Bodies are the Temples of the Holy Ghost , 1 Cor. 6.19 . in which Temples he is to be worshipped , vers . 20. We are baptized in the Name of the Holy Ghost , therefore either we must believe his Godhead , or renounce our Baptism in his Name . Methinks it were enough for such Men , as have not so much as heard whether there be an Holy Ghost , or no , Acts 19.2 . to deny his Deity ; but that any who go for Christians , should deny this Article of their Creed , seems to me very strange . They who would wittingly and willingly blot out the third Person , shall have their Names blotted out of the Book of Life . Use 2. of Exhortation . 1. Believe this Doctrine , the Trinity of Persons in the Unity of Essence . The Trinity is purely an Object of Faith : The Plumb-line of Reason is too short to fathom this Mystery , but where Reason cannot wade , there Faith must swim . There are some Truths in Religion may be demonstrated by Reason , as that there is a God ; but the Trinity of Persons in Unity of Essence is wholly Supernatural , and must be believed by Faith. This Sacred Doctrine , though it be not against Reason , yet it is above Reason . Those illuminated Philosophers that could find out the Causes of things , and discourse of the Magnitude and Influence of the Stars , the Nature of Minerals , could never by their deepest Search find out the Mystery of the Trinity . This is of Divine Revelation , and must be adored with humble believing : we can be no good Christians , without the firm belief of the Trinity . How can we pray to God the Father , but in the Name of Christ , and through the help of the Spirit . Believe the glorious Trinity . How are the Quakers to be abhorr'd , who go under the Name of Christians , yet undervalue and renounce Jesus Christ. I have read of some of the Quakers , who speak thus ; We deny the Person of him whom you call Christ , and affirm , That they who expect to be saved by that Christ without , will be damned in that Faith. Could the Devil himself speak worse Blasphemy ? they would pull up all Religion by the Roots , and take away that Corner-stone , on which the Hope of our Salvation is built . 2. If there be one God subsisting in three Persons , then let us give 1. Equal Reverence to all the Persons in the Trinity . There is not more or less in the Trinity , the Father is not more God then the Son and Holy Ghost . There is an Order in the Godhead , but no Degrees ; one Person hath not a Majority or Supereminency above another , therefore we must give equal Worship to all the Persons , Iohn 5.23 . That all Men should honour the Son as they honour the Father . Adore Unity in Trinity . 2. Obey all the Persons in the blessed Trinity , for all of them are God. 1. Obey God the Father . His words , either preceptive or minatory , must be observed . Christ himself , as Man , obeyed God the Father , Iohn 4.34 . much more then must we , Deut. 27.10 . 2. Obey God the Son , Psalm 2.12 . Kiss the Son lest he be angry . Kiss him with a kiss of Obedience . Christ's Commands are not grievous , 1 Iohn 5.3 . Nothing he commands but is for our interest and benefit : O then kiss the Son ! Why do the Elders throw down their Crowns at the feet of Christ , and fall down before the Lamb , Rev. 4.10 , 11. but to testifie their Subjection , and to profess their Readiness to serve and obey him . 3. Obey God the Holy Ghost : our Souls are breath'd into us by the glorious Spirit , Iob 33.4 . The Spirit of God hath made me . Our Souls are adorned by the blessed Spirit . Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost . Nay more , the Spirit of God sanctified Christ's Humane Nature , he united it with the Divine , and fitted the Man Christ to be our Mediator . Well then doth this third Person in the Trinity , the Holy Ghost , deserve to be obeyed ; he is God , and this Tribute of Homage and Obedience is to be paid him by us . Of the CREATION . Quest. VII . WHat are the Decrees of God ? The Decrees of God are his eternal purpose , according to the counsel of his own will , whereby for his own glory he hath fore-ordained whatsoever shall come to pass . I should come now to speak concerning the Decrees of God , but I have already spoken something to this under the Attribute of God's Immutability , God is unchangeable in his Essence , and he is unchangeable in his Decrees , his Counsel shall stand , he hath decreed the Issue of all things , and carries them on to their Period by his Providence ; and therefore I shall proceed to the Execution of his Decrees . Quest. VIII . The next Question is , What is the Work of Creation ? Resp. It is God's making all things of nothing by the word of his power , &c. Gen. 1.1 . In the beginning God created the Heaven and the Earth . The Creation is glorious to behold ; it is a pleasant and fruitful study . Some think that Isaac , when he went abroad into the Fields to meditate , it was in the Book of the Creatures . The Creation is the Heathen Man's Bible , the Ploughman's Primmer , the Travellers Perspective Glass , through which he receives the Species and Representation of those infinite Excellencies which are in God. The Creation is a large Volume , in which God's Works are bound up ; and this Volume hath three great Leaves in it , Heaven , Earth , Sea. The Author of the Creation is God , so it is in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created . The World was created in time , and could not be from Eternity , as Aristotle thought . The World must have a Maker , it could not make it self . If one should go into a far Country , and see stately Edifices there , he would never imagine that these could build themselves , but that there had been some Artificer there to raise such goodly Structures ; so this great Fabrick of the World could not create it self , it must have some Builder and Maker , and that is God. In the beginning God created : To imagine that the Work of the Creation was not framed by the Lord Jehovah , is as if we should conceive a curious Lanskip to be drawn without the Hand of a Limner , Acts 17.24 . God that made the World , and all things therein . In the work of the Creation there are two things to be considered : The making of it The adorning of it . I. The making of the World. Here consider , 1. God made the World without any praeexistent Matter . This is the difference between Generation and Creation . In Generation there is materia habilis & disposita , some Matter to work upon . But in Creation there is no praeexistent Matter . God brought all this glorious Fabrick of the World out of the Womb of Nothing . We see our Beginning , it was of Nothing . Some brag of their Birth and Ancestry , you see how little cause they have to boast , they came of Nothing . 2. God made the World with a Word . When Solomon was to build a Temple he needed many Workmen , and they all had Tools to work with , but God wrought without Tools , Psal. 33.6 . By the word of the Lord were the Heavens made . The Disciples wondered that Christ could with a word calm the Sea , Matth. 8.26 , 27. But it was more with a word to make the Sea. 3. God made all things at first very good , Gen. 1.31 . no defect or deformity . The Creation came out of God's hands a curious Piece ; it was a fair Copy , without any Blot , written with God's own fingers , Psal. 8.3 . So perfect was God's Work. II. The adorning of the World. First God made this great Lump and Mass , Rudis indigestaque moles , and then beautified it , and put it into a dress . He divided the Sea and the Earth , he deck'd the Earth with Flowers , the Trees with Fruit , but what is Beauty when it is mask'd over ? Therefore that we might behold this glory , God made the Light. The Heavens were bespangled with Sun , Moon , and Stars , that so the Worlds Beauty might be beheld and admired . God in the Creation began with things less noble and excellent , Vegetables and Sensitives , and then the Rational Creatures , Angels and Men. Man was the most exquisite Piece in the Creation : he is a Microcosme , or little World. Man was made with deliberation and counsel , Gen. 1.26 . Let us make Man. It is the manner of Artificers to be more then ordinary accurate , when they are about their Master-pieces . Man was to be a Master-piece of this visible World , therefore God did consult about the making of so rare a Piece . A Solemn Councel of the Sacred Persons in the Trinity was call'd , Let us make Man ; and let us make him in our own Image . On the King's Coin his Image or Effigies is stamp'd , so God stamp'd his Image on Man , and made him partake of many Divine qualities . I shall speak 1. of the Parts of Man's Body : 1. The Head , the most excellent Architectonical Part , 't is the Fountain of Spirits , and the Seat of Reason . In Nature the Head is the best Piece , but in Grace the Heart excels . 2. The Eye . It is the Beauty of the Face ; it shines and sparkles like a lesser Sun in the Body . The Eye occasions much sin , and therefore well may it have Tears in it . 3. The Ear ; which is the Conduit-pipe through which Knowledge is conveyed . Better lose our seeing than our hearing , for faith cometh by hearing , Rom. 10.17 . To have an Ear open to God , is the best Jewel on the Ear. 4. The Tongue . David calls the Tongue his glory , Psal. 16.9 . because it is an Instrument to set forth the Glory of God : The Soul at first was a Viol in tune to praise God , and the Tongue did make the Musick . God hath given us two Ears , but one Tongue , to shew that we should be swift to hear , but slow to speak . God hath set a double fence before the Tongue , the Teeth and the Lips , to teach us to be wary that we offend not with our Tongue . 5. The Heart . This is a noble part and Seat of Life : 2. The Soul of Man : This is the Man of the Man. Man , in regard of his Soul , partakes with the Angels ; nay , as Plato saith , the Understanding , Will , and Conscience are a Glass that resemble the Trinity . The Soul is the Diamond in the Ring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul is a Vessel of Honour ; God himself is serv'd in this Vessel . It is a Sparkle of Coelestial Brightness , saith Damascene . If David did so admire the rare Contexture and Workmanship of his Body , Psal. 139.13 . I am wonderfully made , I was curiously wrought in the lowest parts of the Earth . If the Cabinet be so curiously wrought , what is the Jewel ? How richly is the Soul embroidered ! Thus you see how glorious a Work the Creation is , and Man especially , who is the Epitome of the World. Quest. But why did God make the World ? Resp. 1. Negatively ; Not for himself ; he did not need it , being infinite . He was happy before the World was , in reflecting upon his own sublime Excellencies and Perfections . 2. God did not make the World to be a place of Mansion for us , we are not to abide here for ever . Heaven is the Mansion-House , Iohn 14.2 . the World is only a Passage-room to Eternity ; the World is to us as the Wilderness was to Israel , not to rest in , but to travel through to the glorious Canaan . The World is a Tyring-room to dress our Souls in , not a place where we are to stay for ever . The Apostle tells us of the Worlds Funerals , 2 Pet. 3.10 . The Elements shall melt with fervent heat , the Earth also and the Works that are therein shall be burnt up . 2. Positively ; God made the World to demonstrate his own glory . The World is a Looking-glass , in which we may see the Power and Goodness of God shine forth : The Heavens declare the glory of God , Psal. 19.1 . The World is like a curious Piece of Arras or Tapestry , in which we may see the Skill and Wisdom of him that made it . Use 1. Did God create the World ? This convinceth us of the Truth of his Godhead : to create is proper to a Deity , Acts 17.24 . This convinced Plato of a Deity , when he saw all the World could not make a Fly. Thus God proves himself to be the true God , and distinguisheth himself from Idols , Ier. 10.11 . It is written in Chalde , Thus shall ye say to them , the gods that have not made the Heavens and the Earth , even they shall perish . Who but God can create ? The Creation is enough to Convince the Heathen that there is a God. There are two Books , out of which God will judge and condemn the Heathen , viz. the Book of Conscience , Rom. 2.15 . Who have the Law written in their heart : and the Book of the Creation , Rom. 1.20 . The invisible things of him are clearly seen by the things that are made , even his eternal Power and Godhead . The World is full of Emblems and Hyeroglyphicks ; every Star in the Sky , every Bird that flies in the Air , is a Witness against the Heathen . A Creature could not make it self . 2. Here is a mighty support for Faith , God Creates . He that made all things with a word , what cannot he do ? He can create strength in weakness ; he can create a supply of our wants . What a foolish question was that , Psal. 78.19 . Can he prepare a table in the wilderness ? Cannot he that made the World do much more ? Psal. 124.8 . Our help standeth in the Name of the Lord , who made Heaven and Earth . Rest on this God for help , who made Heaven and Earth . The work of Creation , as it is a Monument of God's Power , so it is a stay to Faith. Is thy Heart hard , he can with a word create softness . Is it unclean , he can create purity ; Psal. 51.10 . Create in me a clean heart , O God. Is the Church of God low , he can create Ierusalem a Praise , Isa. 65.18 . No such golden Pillar for Faith to stay upon as a creating Power . 3. Did God make this World full of Beauty and Glory , every thing very good , then what an evil thing is sin , that hath put out of frame the whole Creation . Sin hath much eclipsed the beauty , sowrd the sweetness , and marred the harmony of the World. How bitter is that Gall , a drop whereof can imbitter a whole Sea. Sin hath brought Vanity and Vexation into the World , yea , a Curse . God cursed the ground for Man's sake , Gen. 3. There were several Fruits of the Curse : 1. In sorrow shalt thou eat of it , vers . 17. By that word sorrow , is to be understood all the Troubles and Cares of this Life . 2. In the sweat of thy face shalt thou eat bread , vers . 19. In Innocency Adam did till the ground , ( he must not live idly ) but it was rather a delight then a labour ; that tilling was without toiling . The eating in sorrow , and the sweat of the brow , came in after sin . 3. Thorns also and Thistles shall the ground bring forth , vers . 18. Quest. Whether in Innocency did not the Earth bear Thorns , because it is threatned as a punishment ? Answ. It is likely it did bear Thorns ; for when God had done creating , he made no new Species , or Kinds of things : but the meaning is , now after Sin the Earth should bring forth more plenty of Thorns , and now those Thorns should be hurtful , and choke the Corn , which hurtful quality was not in them before . Ever since the Fall , all the Comforts of this Life have a Thorn and a Thistle in them . 4. The fourth fruit of the Curse was the driving Man out of Paradise , vers . 24. So he drove out the Man. God at first brought Adam into Paradise , as into an House ready furnished , or as a King into his Throne , Gen. 1.28 . have dominion over every living thing that moveth . Now God's driving Adam out of Paradise , signified his dethroning and banishing him , that he might look after an heavenly and a better Paradise . 5. A fifth fruit of the Curse was Death , verse 19. To dust thou shalt return . Death was not natural to Adam , it came in after sin . Iosephus is of opinion , Man should have died though he had continued in Innocency , only he should have had a longer term of years added to his life ; but out of question , Death grew out of the Root of Sin : the Apostle saith , Rom. 5.12 . By sin came death . See then how cursed a thing Sin is , that hath brought so many Curses upon the Creation . If we will not hate Sin for its Deformity , let us hate it for the Curse it brings . 4. Did God make this glorious World , did he make every thing good , was there in the Creature so much beauty and sweetness ? Oh! then what sweetness is there in God ? Quicquid efficit tale , illud est magis tale , the Cause is always more noble than the Effect . Think with your selves , is there so much excellence in House and Lands , then how much more is there in God that made these ? Is there beauty in a Rose ? what beauty then is there in Christ the Rose of Sharon ? Doth Oil make the face shine ? Psal. 104.15 . How will the Light of God's Countenance make it shine ? Doth Wine chear the heart ? O what Virtue is in the true Vine ! How doth the Blood of this Grape chear the Heart ? Is the fruit of the Garden sweet ? how delicious are the Fruits of the Spirit ? Is a Gold Mine so precious ? how precious is he who founded this Mine ? What is Christ in whom are hid all Treasures ? Coloss. 2.3 . We should ascend from the Creature to the Creator . If there be any Comfort here below , how much more is there in God , who made all these things ? How unreasonable is it that we should delight in the World , and not much more in him that made it ? How should our Hearts be set on God , and how should we long to be with God , who hath infinitely more sweetness in him than any Creature ? Use 2. of Exhortation . 1. Did God create the World , let us wisely observe these Works of Creation ? God hath given us , not only the Book of the Scriptures to read in , but the Book of the Creation : Look up to the Heavens , they shew much of God's glory ; the Sun gilds the World with its bright Beams : behold the Stars , their regular motion in their Orbs , their Magnitude , their Light , their Influence . We may see God's glory blazing in the Sun , twinkling in the Stars . Look into the Sea , and see the wonders of God in the Deep , Psal. 107.24 . Look into the Air , there the Birds make Melody , and sing forth the Praises of their Creator . Look into the Earth , there we may wonder at the Nature of Minerals , the Power of the Loadstone , the Virtue of Herbs . See the Earth deck'd as a Bride with Flowers , all these are the glorious Effects of God's Power . God hath wrought the Creation as with curious Needle-work , that we may observe his Wisdom and Goodness , and give him the Praise due to him , Psal. 104.24 . O Lord , how manifold are thy works , in wisdom hast thou made them all . 2. Did God create all things , let us obey our Maker . We are his Iure Creationis , we owe our selves to him : If another gives us our Maintenance , we think our selves bound to serve him , much more should we serve and obey God , who gives us our Life , Acts 17.28 . In him we live and move . God hath made every thing for Man's Service , the Corn for nourishment , the Beasts for usefulness , the Birds for Musick , that Man should be for God's Service . The Rivers come from the Sea , and they run into the Sea again . All we have is from God , let us honour our Creator , and live to him that made us . 3. Did God make our Bodies out of the Dust , and that Dust out of Nothing ? let this keep down pride . When God would humble Adam , he useth this Expression , Out of the dust was thou taken , Gen. 3.19 . Why art thou proud , O Dust and Ashes ! thou art made but of course Mettal ; cum sis humi limus , cur non humilimus . Bernard . David saith , I was curiously wrought , Psal. 139. Thy being curiously wrought may make thee thankful , but being made of the Dust , may keep thee humble . If thou hast Beauty , it is but well-colour'd Earth . Thy Body is but Air and Dust mingled together , and this Dust will drop into the Dust. When the Lord had said of the Judges they were Gods , Psal. 82.6 lest they should grow proud , he tells them , they were dying gods , vers . 7. Ye shall die like men . 4. Did God create our Souls after his Image , but we lost it , let us never leave till we are restored to God's Image again . We have now got the Devils Image in Pride , Malice , Envy ; let us get God's Image restored , which consists in Knowledge and Righteousness , Col. 3.10 . Grace is our best Beauty , it makes us like God and Angels : As the Sun to the World , so is Holiness to the Soul. Let us go to God to repair his Image in us : Lord ! thou hast once made me , make me anew , Sin hath defaced thy Image in me , O draw it again by the Pencil of the Holy Ghost . The Providence of GOD. GOD's Works of Providence are his most holy , wise , and powerful Preserving and Governing all his Creatures , and all their Actions . The Work of God's Providence , Joh. 5.17 . My Father worketh hitherto , and I work . The great God hath rested from the Works of Creation , he doth not create any new Species of Things , Gen. 2.7 . He rested from all his Works , and therefore the Scripture must needs be meant of God's Works of Providence , My Father worketh and I work . Psal. 103.19 . His kingdom ruleth over all ; i. e. his Providencial Kingdom . Now for the clearing of this Point , I shall , 1. Show you that there is a Providence . 2. What that Providence is . 3. Lay down some Maxims or Propositions concerning the Providence of God. 1. That there is a Providence : There is no such thing as blind Fate , but there is a Providence that guides and governs in the World , Prov. 16.33 . The lot is cast into the lap , but the whole dispose thereof is of the Lord. 2. What this Providence is ? I answer , Providence is God's ordering all Issues and Events of things after the Council of his Will to his own Glory , 1. I call Providence God's ordering of things , to distinguish it from his Decrees , God's Decree ordains things that shall fall out , God's Providence ordereth them . 2. I call Providence the ordering of Things after the Council of God's Will , that I may free it from all Rashness and Precipitancy , and to show you that 't is a high Act of Prudence done after the Council of his own Will. 3. God orders all Events of things after the Council of his Will to his own Glory , the Glory of God being the Ultimate End of all God's Actings , and the Centre where all the Lines of Providence do meet . The Providence of God is Regina Mundi , the Queen and Governess of the World ; it is the Eye that sees , and the Hand that turns all the Wheels in the Universe . God is not like an Artificer that builds a House and then leaves it and is gone , but like a Pilot that does with a great deal of Care steer on the Ship of the whole Creation . 3. I shall lay down some Positions about the Providence of God. 1. God's Providence reaches to all Places , Persons and Occurrences , 1. To all Places , Jer. 23. Am I a God at hand , and not a God afar off ? The Diocess where Providence visits is very large , it reaches to Heaven , to Earth and Sea , Ps. 107.23 , 24. They that go down to sea see the wonders of God in the deep . Now that the Sea which is higher then the Earth , should not drown the Earth , is a Wonder of Providence : and the Prophet Ionah he saw the Wonders of God in the Deep , when the very Fish which did devour him and swallow him , did bring him safe to Shore . 2. God's Providence reaches to all Persons , especially the Persons of the Godly , they are in a special manner taken notice of ; God takes care of every Saint in particular , as if he had none else to take care for , 1 Pet. 5.7 . He careth for you , ( i. e. ) Elect in a special manner . Psal. 33.18 , 19. The eye of the Lord is over them that fear him ; to preserve them from death , and to keep them alive in famine . God by his Providential Care shields off Dangers from his People , he sets a Life-guard of Angels about them , Psal. 19.11 . God's Providence keeps the very Bones of the Saints , Psal. 34.10 . It bottles their Tears , Psal. 56.8 . It strengthens the Saints in their Weaknesses , Heb. 11.34 . It supplies all their Wants out of its Alms-basket , Psal. 23.5 . Thus Providence doth wonderfully supply the Wants of the Elect. When the Protestants in Rochel were besieged by the French King , God by his Providence sent in a great number of small Fishes that fed them , such as were never seen before in that Haven . So the Raven , that unnatural Creature , ( that will hardly feed its own Young , yet ) providentially brought Sustenance to the Prophet Elijah , 1 Kings 17.6 . The Virgin Mary , though by bearing and bringing forth the Messiah she help'd to make the World rich , yet she herself was very poor ; and now being warned of the Angel to go into Aegypt , Matth. 2.13 . the Virgin had scarce enough to bear her Charges thither , see now how God provides for her before-hand , he by his Providence sends the Wise-men from the East , and they bring costly Gifts , Gold , Myrrh , and Franckincence and present there to Christ : And now the Virgin had enough to defray her Charges unto to Aegypt . God's Children sometimes scarce know how they are fed , and yet Providence feeds them , Psal. 37.3 . Verily thou shalt be fed . If God will give his People a Kingdom when they dye , he will not deny them daily Bread while they live . 3. God's Providence reaches to all Affairs and Occurrences in the World , there is nothing that stirs in the World but God hath by his Providence the over-ruling of it . The raising of a Man to Honour , whence is this ? but through Divine Providence : Psal. 75.7 . He puts down one , and sets up another . Success and Victory in Battel is the result of Providence ; Saul had the Victory , but God wrought the Salvation , 1 Sam. 11.13 . That among all Virgins that were brought before the King , that Esther should find Favour in the Eyes of the King , was not without God's special Providence ; for by this means the Lord saved the Iews alive that were destinat'd to Destrustion . Providence reaches to the least of things , to the Birds and Pismire ; Providence feeds the young Raven when the Dam forsakes it , and will give it no Food , Psal. 147.9 . Providence reaches to the very Hairs of our Head , Matth. 10.30 . The hairs of your head are numbred ; and surely if Providence reaches to our Hairs , then much more to our Souls . And thus you have seen that the Providence of God reaches to all Places , to all Persons , to all Occurrences and Affairs . Now there are two Objections against this Doctrine , Object . 1. But may some say , There are many things done in the World which are Excentrecal ▪ they are very disorderly and irregular , and surely the Providence of God doth not ●each to these things ? Answ. Yes , these things that seem to us irregular , God makes use of to his own Glory . For Instance : Suppose you were in a Smith's Shop , and there should see several sorts of Tools , some crooked , some bowed , others hook'd , would you condemn all these things for nought because they do not look handsome ; the Smith makes use of them all for the doing of his Work. Thus it is with the Providence of God , they seem to us to be very crooked and strange , yet they all carry on God's Work. I shall clear this to you in two particular Cases : 1 st , God's People are low ; why this seems to be very much out of order , that these that are best should be in the lowest Condition : but there is much Wisdom to be seen in this Providence , as appears thus : 1. Perhaps the hearts of the Godly were lifted up with Riches , or with Success , now God comes with an humbling Providence to Afflict them and Fleece them ; better is the Loss that makes them Humble , then the Success that makes them Proud. Again , 2. if the Godly were not sometimes afflicted , and suffer'd an Eclipse in their outward Comforts , how could their Graces be seen , their Faith and Patience . If it were always Sunshine , we should see no Stars ; if we should have always Prosperity , it would be hard to see the Actings of Mens Faith. Thus you see God's Providences are wise and regular , though to us they seem very strange and crooked . 2 dly , Here 's another Case , the Wicked flourish ; this seems to be very much out of order : ay , but God in his Providence sees good sometimes that the worst of Men should be exalted , they may do some work to God , though against their will , Isa. 10.7 . God will be in no Man's debt . God makes use of the Wicked sometimes to protect and shield his Church : he makes use of them to refine and purifie his People , Hab. 1.12 . Thou hast ordained them for correction . As if the Prophet had said . Thou hast ordain'd the Wicked to correct thy Children . ( And indeed as Austin saith well , We are beholding to wicked Men , who against their wills do do us good . ) As the Corn is beholding to the Flayl to thresh off its Husks , or as the Iron is beholding to the File to brighten it ; so the Godly are beholding to the Wicked , tho' it be against their will , to brighten and refine their Graces . Now then if the Wicked do God's own Work , though against their will , God will not let them be Loosers by it , he will raise them in the World , exalt them and wring out the Waters of a full Cup to them . Thus you see these Providences are wise and regular , which to us seem strange and crooked . Object . 2. But may some say , if God hath a hand in ordering all things that fall out , why then he hath a hand in the Sins of Men ? I answer , No , by no means , he hath no hand in any Man's sin . God cannot go contrary to his own Nature , he cannot do any unholy Action , no more then the Sun can be said to be darkned . Here you must take heed of two things , as you must take heed of making God ignorant of Mens sins , so you must take heed of making God to have a hand in Mens sins : Is it a thing likely that God is the Author of Sin , that is an Avenger of it ? Is it a likely thing that God should make a Law against Sin , and then have a hand in breaking his own Law , is that likely ? And therefore to answer the Objection , God in his Providence doth permit Mens sins , Acts 14.16 . He suffered all nations to walk in their own ways . God permitted their sin , and he would never permit their sin , if he could not bring good out of it ; as the Apothecary can make a Treakle of Poison . Had not Sin been at all permitted , God's Justice in punishing Sin , and his Mercy in pardoning Sin had never been so well known . The Lord is pleas'd to permit it , but he had no hand in it . Object . But is it not said , that God hardned Pharoah's Heart , here 's more then God's bear permitting of Sin ? Answ. God doth not infuse Evil into Men , only he withdraws the Influence of his Graces , and then the Heart hardens of itself , even as Light being withdrawn , Darkness presently follows in the Air ; but it were absurd to say , that therefore the Light darkens the Air : and therefore you shall observe that Pharoah is said to harden his own Heart , Exod. 8.15 . God is the cause of no Man's Sin ; 't is true God hath a hand in the Action where Sin-is , but no hand in the Sin of the Action : He that plays upon a jarring Instrument , he is the cause of the sounding of the Instrument , but the jarring is from itself : so 't is here , the Actions of Men so far as they are natural are from God , but so far as they are sinful , they are from Men themselves , and God has no hand at all in them . And so much for the first Position , That God's Providence reaches to all Places , to all Persons , and to all Occurrences . 2. A second Position is this : There are Providences that are casual and accidental to us , are predetermin'd by the Lord : the falling of a Tyle upon one's head , the breaking out of a Fire to us , is casual , but 't is order'd by a Providence of God. You have a clear Instance of this , 1 Kings 22.34 . A certain man drew a bow at a venture , and smote the king of Israel between the joynts of the harness . This Accident was casual as to the Man who drew the Bow , but 't was divinely order'd by the Providence of God ; God's Providence directed the Arrow to hit the Mark. Things that seem to fall out casual and by chance , they are the Issues of God's Decrees , and the Interpretation of his Will. 3. God's Providence is greatly to be observed , but we are not to make it the Rule of our Actions , Psal. 107.43 . Whoso is wise , will observe these things . 'T is good to observe Providence , but we must not make it our Rule to walk by ; Providence is a Christian 's Diurnal but not his Bible . Sometimes a bad Cause prevails and gets ground , it is not to be liked because it doth prevail ; we must not think the better of what is sinful because 't is successful , here is no Rule of our Actions to be directed by . 4. Divine Providence is irresistible , there is no standing in the way of God's Providence to hinder it : When God's time was come for Ioseph's Release , the Prison could hold him no longer , The king sent and loosed him , Psal. 105.20 . When God would indulge the Iews with Liberty in their Religion , Cyrus , by a Providence , puts forth a Proclamation to encourage the Iews to go and build their Temple at Ierusalem , and worship God , Ezra 1.2 , 3. If God will shield and protect Ieremiah's Person in Captivity : the very King of Babylon shall nurse up the Prophet , and give charge concerning him that he want nothing , Ier. 39.11 , 12. 5. God is to be trusted when his Providences seem to run contrary to his Promises . God promised David to give him the Crown , to make him King , but Providence runs contrary to his Promise : David was pursued by Saul , was in danger of his Life , but all this while it was David's Duty to trust God. Pray observe , the Lord doth oftentimes by cross Providences bring to pass his Promises . God promised Paul the Lives of all that were with him in the Ship ; but now the Providence of God seems to run quite contrary to his Promise , the Winds blew , the Ship splits and breaks in pieces , and thus God fulfill'd his Promise upon the broken pieces of the Ship , they all come safe to shore . Trust God when Providences seem to run quite contrary to Promises . 6. The Providences of God are Checquer-work , they are intermingled : In the Life to come there shall be no more Mixture ; in Hell there is nothing but Bitter , in Heaven there is nothing but Sweet : but in this Life the Providences of God are mixed , there is something of the sweet in them , and something of the bitter . Providences are just like Israel's Pillar or Cloud that conducted them in their March , it was dark on one side and light on the other , so the Providences of God are a dark part and a light part . In the Ark there was laid up the Rod and Manna , so are God's Providences to his Children , there is something of the Rod and something of the Manna : so that we may say with David , I will sing of mercy and judgment . Ioseph : was in Prison , there was the dark side of the Cloud , but God was with Ioseph , there was the light side of the Cloud . Ashur's Shooes were of Brass , but his Feet were dipt in Oyl , Deut. 33.24 . So Affliction is the Shooe of Brass that pinches ; ay , but there is Mercy mingled with the Affliction , there 's the Foot dipt in Oyl . 7. The very same Action as it comes from God's Providence may be good , which as it comes from Men may be evil . For Instance : Ioseph being sold into Aegypt , as he was sold by his Brethren it was evil , very wicked , for it was the Fruit of their Envy ; but as it was an Act of God's Providence , so it was good , for by this means Iacob and all his Family were preserved alive in Aegypt . Another Instance is in Shimei's cursing David , now as Shimei cursed David , 't was wicked and sinful , for 't was the Fruit of his Malice ; but as his cursing was ordered by God's Providence , so 't was an Act of God's Justice to punish David , and to Humble him for his Adultery and Murder . The Crucifying of Christ as it came from the Iews 't is an Act of Hatred and Malice to Christ : So Iudas betraying him was an Act of Covetuousness ; but as it was an Act of God's Providence , so there was good in it ; for , see , it was an Act of God's Love in giving Christ to dye for the World. Thus I have clear'd to you the Doctrine of God's Providence , in these several Positions : let me now speak something by way of Application . Use 1. By way of Exhortation , in these particulars , 1st , Admire God's Providence : The Providence of God keeps the whole Creation upon the Whee●s , or else it would soon be dissolved , and the very Axle-tree would break in pieces : If God's Providence should be withdrawn but for a while , Creatures would be dissolved , and run into their first Nothing . Without this wise Providence of God there would be an Anxiety and Confusion in the whole World ; just like an Army when it is routed and scatter'd . The Providence of God infuses Comfort and Virtue into every thing we enjoy ; our Cloaths would not warm us , our Food would not nourish us without the special Providence of God. And doth not all this deserve your Admiration of Providence ? 2. Learn quietly to submit to Divine Providence ; do not murmur at things that are order'd by Divine Wisdom . We may no more find fault with the Works of Providence , then we may with the Works of Creation : It is a Sin as well to quarrel with God's Providence , as to deny God's Providence . If Men do not act as we would have them , they shall act as God would have them . His Providence it is his Master-wheel that turns these lesser Wheels , and God will bring his Glory out of all at last : Psal. 39.9 . I was dumb and opened not my mouth , because thou , Lord , didst it . It may be we think sometimes we could order things better if we had the Government of the World in our hands ; but , alas ! should we be left to our own Choice , we should choose those things that are hurtful for us . David did earnestly desire the Life of his Child which was the Fruit of his Sin ; now had the Child lived it had been a perpetual Monument of his Shame . Let us be content God should Rule the World ; learn to acquiesce in his Will , and submit to his Providence : Doth any Affliction befal you , remember God sees it is that which is fit for you , or it should not come ; your Cloaths cannot be so fit for you as your Crosses . God's Providence may sometimes be secret , but it is always wise : Tho' we may not be silent under God's Dishonour , yet we should learn to be silent under his Displeasure . 3. You that are Christians , believe that all God's Providences shall conspire for the good of his People , and shall promote their Salvation at last . The Providences of God are sometimes dark , and our eyes dim , and we can hardly tell what to make of them : but when we cannot unriddle Providence , believe it shall work together for the good of the Elect , Rom. 8.28 . The Wheels in a Watch seem to move cross one to another , but they help forward the Motion of the Watch , and make the Larum strike ; so the Providences of God seem to be cross Wheels , but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itse●f evil and hurtful , but as it prevents a Fevor , and tends to the Health of the Patient , so it is good : So Affliction in itself is not glorious but grievous , but the Lord turns this to the good of his Saints . Poverty shall starve their Sins , Affliction shall prepare them for a Kingdom . Therefore , Christians , believe that God loves us , that he will make the most cross Providences to promote his Glory , and our Good. 4. Let this be an Antidote against Immoderate Fear ; for nothing comes to pass but what is ordain'd by God's Decree , and ordered by his Providence . We sometimes fear what the Issue of things will be ; Men grow high in their Actings ; let us not make things worse by our Fear . Men are limited in their Power , and shall not go one Hair's breadth further then God's Providence will permit : He might let Sennacherib's Army march towards Ierusalem , but he shall not shoot one Arrow against it , Isa. 38.36 . Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand . When Israel was compassed in between Pharoah and the Red Sea , no question some of their hearts did begin to tremble , and they look'd upon themselves as dead Men , but Providence so ordered it , that the Sea was a safe Passage to Israel , and a Sepulchre to Pharaoh and all his Host. Use 2. Comfort in respect of the Church of God : God's Providence reacheth in a more special manner to his Church , Isa. 27.2 . Sing ye unto her , A vineyard of red wine . God waters this Vineyard with his Blessings , and watcheth over it by his Providence , I the Lord keep it night and day . Such as think totally to ruin the Church , must do it in a time when it is neither Day nor Night , for the Lord keeps it by his Providence Night and Day . What a miraculous Conduct of Providence had Israel , God led them by a Pillar of Fire , gave them Manna from Heaven , set the Rock abroach . God by his Providence preserves his Church in the midst of Enemies ; which is as to see a Spark kept alive in the Ocean , or a Flock of Sheep among Wolves . God saves his Church strangely , 1. By giving Unexpected Mercies to his Church , when she looked for nothing but Ruine , Psal. 126.1 . When the Lord turned the captivity of Sion , we were like them that dream . How strangely did God raise up Queen Esther to preserve alive the Iews , when Haman had got a bloudy Warrant sign'd for their Execution ? 2. Strangely by saving in that very way in which we think he will destroy : God works sometimes by Contraries . He raiseth his Church by bringing it low . The Bloud of the Martyrs hath watered the Church , and made it more fruitful , Exod. 1.12 . The more they afflicted them , the more they multiplied : The Church is like that Plant Gregory Nazianzen speaks of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lives by dying , and grows by cutting . 3. Strangely in that he makes the Enemy do his Work : When the People of Amon , and Moab , and Mount Seir came against Iudah , God set the Enemy one against another , 2 Chr. 20.23 . The children of Amon and Moab , stood up against them of Mount Seir , to slay them ; and when they had made an end of the inhabitants of Seir , every one help'd to destroy another . In the Powder-Treason he made the Traytors to be their own Betrayers : God can do his work by the Enemies hand . God made the Aegyptians send away the People of Israel laden with Jewels , Exod. 12.36 . The Church is the Apple of God's Eye , and the Eye-lid of his Providence doth daily cover and defend it . 5. Let the merciful Providences of God cause Thankfulness : We are kept alive by a Wonder-working Providence . Providence makes our Cloaths warm us , our Meat nourish us . We are fed every day out of the Alms-basket of God's Providence . That in Health , that we have an Estate , it is not our Diligence but God's Providence , Deut. 8.18 . Thou shalt remember the Lord thy God , for he it is that gives thee power to get wealth . Especially if we go a st●p higher , we may see cause of Thankfulness : That we should be born and bred in a Gospel Climate ; that we should live in such a place where the Sun of Righteousness shines ; this is a signal Providence : Why might not we have been born in such places where Paganism prevails ? That Christ should make himself known to us , and touch our hearts with his Spirit , when he passeth by others : Whence is this but from the miraculous Providence of God , which is the Effect of his Free-grace ? Use 3. See here that which may make us long for that time when the great Mystery of God's Providence shall be fully unfolded to us . Now we scarce know what to make of God's Providences ; therefore are ready to Censure what we do not understand , but in Heaven we shall see how all God's Providences ( Sickness , Losses , Sufferings , ) carried on our Salvation . Here we see but some dark pieces of God's Providence , and it is impossible to judge of God's Works by Pieces , but when we come to Heaven , and see the full Body and Pourtraicture of God's Providence drawn out in its lively Colours , it will be a glorious Sight to behold : Then we shall see how all God's Providences help'd to fulfil his Promises . Never a Providence but we shall see had either a Wonder or a Mercy in it . The Covenant of Works . Quest. IX . I Proceed to the next Question , What special Providence did God exercise towards Man in the Estate wherein he was created ? Answ. When God created Man he entred into a Covenant of Life with him , upon Condition of perfect Obedience , forbidding him to eat of the Tree of Knowledge , upon pain of death . For this , consult with Gen. 2.16 , 17. And the Lord commanded the man , saying , of every Tree of the Garden thou mayest freely eat , but of the Tree of the Knowledge of Good and Evil , thou shalt not eat ; for in the day thou eatest of it , thou shalt surely die . The Subject then of our next Discourse is , the Covenant of Works . This Covenant was made with Adam , and all Mankind ; for Adam was a publick Person , and the Representative of the World. Quest. For what Reason did God make a Covenant with Adam and his Posterity in Innocency ? Resp. 1. To shew his Soveraignty over us , we were his Creatures ; and as God was the great Monarch of Heaven and Earth , God might impose upon us terms of a Covenant . 2. God made a Covenant with Adam to bind him fast to God ; as God bound himself to Adam , so Adam was bound to God by the Covenant . Quest. What was the Covenant ? Resp. God commanded Adam not to eat of the Tree of Knowledge ; God gave Adam leave to eat of all the other Trees of the Garden . God did not envy him any Happiness , only , meddle not with this Tree of Knowledge , because God would try Adam's Obedience : As King Pharaoh made Ioseph chief Ruler in his Kingdom , and gave him a Ring off his Finger , and a Chain of Gold , only he must not touch his Throne , Gen. 41.40 . in like manner God dealt with Adam , he gave him a sparkling Jewel , Knowledge , and araid him with a fine Vesture , put upon him the Garment of Original Righteousness , only saith God , Touch not the Tree of Knowledge , for that is aspiring after Omnisciency . Adam had power to have kept this Law ; Adam had the Copy of God's Law written in his heart . This Covenant of Works , had a Promise annexed to it , and a Threatning . 1. The Promise , Do this and live . In case Man had stood , it is probable he had not died , but had been translated to a better Paradise . 2. The Threatning , Thou shalt die the death ; Hebr. in dying thou shalt die ; that is , thou shalt die both a natural Death and an Eternal , unless some other Expedient be found out for thy Restoration . Quest. But why did God give Adam this Law , seeing God did foresee that Adam would transgress ? Resp. 1. It was Adam's fault he did not keep the Law ; God gave him a stock of Grace to trade with , but he of himself broke . 2. Though God foresaw Adam would transgress , yet that was not a sufficient reason that Adam should have no Law given him : for by the same reason , God should not have given his written Word to Men , to be a Rule of Faith and Manners , because he foresaw that some would not believe , and others would be prophane . Shall not Laws be made in the Land because some break them ? 3. God , though he foresaw Adam would break the Law , he knew how to turn it to a greater good , in sending Christ. The first Covenant being broken , he knew how to establish a second , and a better . Well , concerning the First Covenant , consider these four Things . 1. The Form of the first Covenant in Innocency , was working ; Do this and live . Working was the Ground and Condition of our Justification , Gal. 3.12 . Not but that working is required in the Covenant of Grace : we are bid to work out salvation , and be rich in good works . But works in the Covenant of Grace are not required under the same Notion , as in the first Covenant with Adam . Works are not required to the Iustification of our Persons , but as a Testification of our Love to God , not as a Cause of our Salvation , but as an Evidence of our Adoption . Works are required in the Covenant of Grace , not so much in our own strength , as in the strength of another . It is God which worketh in you , Phil. 2.13 . As the Scrivener guides the Child's hand , and helps him to form his Letters , so that it is not so much the Child's writing , as the Scriveners that guides his hand ; so not our working , as the Spirit 's co-working . 2. The Covenant of Works was very strict . God required of Adam , and all Mankind , 1. Perfect Obedience . Adam must do all things written in the Book of the Law , Gal. 3.10 . and not fail , either in the matter or manner . Adam was to live up to the whole breadth of the Moral Law , and go exactly according to it , as a well made Dial goes with the Sun : a sinful thought had forfeited the Covenant . 2. Personal Obedience . Adam must not do his work by a Proxy , or have any Surety bound for him ; no , it must be done in his own Person . 3. Perpetual Obedience . He must continue in all things written in the Book of the Law , Gal. 3.10 . Thus it was very strict . There was no Mercy in case of failure . 3. The Covenant of Works was not built upon a very firm Basis ; therefore it must needs leave Men full of Fears and Doubts . The Covenant of Works rested upon the strength of Man's inherent Righteousness ; which though in Innocency was perfect , yet was subject to a change . Adam was created holy , but mutable . He had a power to stand , but not a power not to fall . Adam had a stock of Original Righteousness to begin the World with , but he was not sure he should not break . Adam was his own Pilot , and could steer right in the time of Innocency ; but he was not so secured , but that he might dash against the Rock of a Temptation , and he and his Posterity suffer Shipwrack . So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam's heart , he having no Security given him , that he should not fall from that glorious state . 4. The Covenant of Works being broken by Sin , Man's Condition was very deplorable and desperate . He was left in himself helpless ; there was no place for Repentance : the Justice of God being offended , sets all the other Attributes against Mandkind When Adam lost his Righteousness , he lost his Anchor of Hope , and his Crown : there was no way for Man's relief , unless God would find out such a way that neither Man nor Angels could devise . Use 1. See the Condescension of God , who was pleased to stoop so low , as to make a Covenant with us . For the God of Glory to make a Covenant with Dust and Ashes ; for God to bind himself to us , to give us Life in case of Obedience : Entring into Covenant was a sign of God's Friendship with us , and a Royal Act of his Favour . 2. See what a glorious Condition Man was in , when God entred into Covenant with him : 1. He was placed in the Garden of God , which for the pleasure of it , was called Paradise , Gen. 2.8 . he had his choice of all the Trees , ( one only excepted ) he had all kind of precious Stones , pure Mettals , rich Cedars ; he was a King upon the Throne , and all the Creation did obeysance to him , as in Ioseph's Dream , all his Brethrens sheaves did bow to his sheaf . Man in Innocency had all kind of Pleasure that might ravish his Sences with delight , and be as Baits to allure him to serve and worship his Maker . 2. Besides , he was full of Holiness ; Paradise was not more adorned with Fruit , then Adam's Soul was with Grace . He was the Coin on which God had stamp'd his lively Image ; Light sparkled in his Understanding , he was like an Earthly Angel , his Will and Affections were full of order , tuning harmoniously to the Will of God. Adam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect Pattern of Sanctity . 3. Adam had intimacy of Communion with God , and conversed with him , as a Favourite with his Prince . Adam knew God's Mind , and had his Heart . He not only enjoyed the Light of the Sun in Paradise , but the Light of God's Countenance . This Condition was Adam in when God entred into Covenant with him . But this did not long continue ; Man being in honour abideth not , Psal. 49. ult . lodged not for a night ; his Teeth watered at the Apple , and ever since it hath made our Eyes water . 3. Learn from Adam's Fall , how unable we are to stand in our own strength . If Adam in the state of Integrity did not stand , how unable are we now , when the Lock of our original Righteousness is cut ? If purified Nature did not stand , how then shall corrupt Nature ? we need more strength to uphold us then our own . 4. See in what a sad Condition all Unbelievers and Impenitent Persons are : so long as they continue in their sins , they continue under the Curse of the first Covenant . Faith intitles us to the Mercy of the second Covenant : but while Men are under the power of their sins , they are under the Curse of the first Covenant , and if they die in this Condition , they are damned to Eternity . 5. See the wonderful goodness of God , who was pleased , when we had forfeited the first Covenant , to enter into a new Covenant with us . Well may it be called Foedus Gratiae , a Covenant of Grace ; it is bespangled with Promises , as the Heaven with Stars . When the Angels , those glorious Spirits fell , God did not enter into a new Covenant with them to be their God , but let those golden Vessels lie broken ; but hath entred into a second Covenant with us , better then the first , Hebr. 8.6 . It is better , because it is surer ; it is made in Christ , and cannot be reversed ; Christ hath engaged his strength to keep every Believer . In the first Covenant we had à posse stare , a power of standing : in the second we have à non posse cadere , an impossibility of Falling finally , 1 Pet. 1.5 . 6. Whoever they are that look for Righteousness and Salvation by the power of their Free-will , or the inherent goodness of their Nature , or by Virtue of their Merit , as the Socinians and Papists , these are all under the Covenant of Works ; they do not submit to the Righteousness of Faith , therefore they are bound to keep the whole Law , and in case of failure they are condemned . The Covenant of Grace is like a Court of Chancery , to relieve the Sinner , and help him who is Cast by the first Covenant . It saith , Believe in the Lord Jesus , and be saved ; but such as will stand upon their own inherent Righteousness , Free-will , and Merit , they fall under the first Covenant of Works , and are in a perishing Estate . Use 2. Let us labour by Faith to get into the second Covenant of Grace , and then the Curse of the first Covenant is taken away by Christ. If once we get to be Heirs of the Covenant of Grace , we are in a better state than before . Adam stood on his own Legs , therefore fell ; we stand in the strength of Christ. Under the first Covenant the Justice of God , as an Avenger of Blood , pursues you ; but if ye get into the second Covenant , you are got into the City of Refuge you are safe , and the Justice of God is pacified towards you . Concerning SIN . Quest. X. What is Sin ? Answ. Sin is any want of conformity unto , or transgression of the Law of God. 1 John 3.4 . Sin is a Transgression of the Law. Of Sin in general . 1. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Violation or Transgression . The Latin word transgredior , to transgress , signifies to go beyond ones Bounds . The Moral Law is to keep us within the bounds of our Duty ; Sin is a going beyond our bounds . 2. The Law of God ; it is not the Law of an Inferiour Prince is broken , but of Iehovah , who gives Laws as well to Angels as Men ; it is a Law that is just , and holy , and good , Rom. 7.12 . It is just , there is nothing in it unequal ; holy , nothing in it impure ; good , nothing in it prejudicial . So that there is no reason to break this Law , no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire . I shall shew what an heinous and execrable thing Sin is . It is malorum colluvies , the complication of all Evil ; it is the Spirits of Mischief distil'd : The Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accursed thing , Josh. 7.13 . it is compared to the venome of Serpents , the stench of Sepulchres . The Apostle useth this expression of sin , out of measure sinful , Rom. 7.13 . or as in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hyperbolically sinful . The Devil would paint over sin with the Vermilion colour of Pleasure and Profit , that he may make it look fair . But I shall pull off the Paint from Sin , that you may see the ugly face of it . We are apt to have slight thoughts of Sin , and to say of it as Lot of Zoar , Gen. 19.20 . Is it not a little one ? But that you may see how great an Evil Sin is , consider these four things . I. The Original of Sin , whence it comes : It fetcheth its Pedigree from Hell ; Sin is of the Devil , 1 Iohn 3.8 . He that committeth sin is of the Devil . Satan was the first Actor of sin , and the first Tempter to sin . Sin is the Devils First-born . II. Sin is evil in the Nature of it . 1. It is a defiling thing . Sin is not only a Defection , but a Pollution . It is to the Soul as Rust is to Gold , as a Stain is to Beauty . It makes the Soul red with guilt , and black with filth . Sin in Scripture is compared to a menstruous cloath , Isa. 30.22 . to a plague sore , 1 Kings 8.38 . Ioshua's filthy Garments , in which he stood before the Angel , Zach. 3.3 . were nothing but a Type and Hieroglyphick of Sin. Sin hath blotted God's Image , and stained the orient brightness of the Soul. Sin makes God loath a sinner , Zach. 11.8 . and when a sinner sees his sin , he loaths himself , Ezek. 20.42 . Sin drops poison on our holy things , it infects our Prayers . The High Priest was to make Atonement for sin on the Altar , Exod. 29.36 . to typifie that our holiest Services need Christ to make Atonement for them . Duties of Religion in themselves are good , but sin corrupts them , as the purest Water is polluted , running through muddy ground . The Leper under the Law , if he had touched the Altar , the Altar had not cleansed him , but he had defiled the Altar . The Apostle calls Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness of flesh and spirit , 2 Cor. 7.1 . Sin stamps the Devil's Image on a Man. Malice is the Devil's Eye , Hypocrisy his Cloven-foot It turns a Man into a Devil , Iohn 6.20 . Have not I chosen twelve , and one of you is a Devil . 2. Sin is a grieving of God's Spirit , Eph. 4.30 . Grieve not the holy Spirit of God. To grieve is more than to anger . Quest. How can the Spirit be said to be grieved ? for seeing he is God , he cannot be subject to any passion . Resp. This is spoken Metaphorically ; Sin is said to grieve the Spirit , because it is an injury offered to the Spirit , and he takes it unkindly , and as it were lays it to heart . And is it not much thus to grieve the Spirit ? The Holy Ghost descended in the likeness of a Dove ; Sin makes this blessed Dove mourn . Were it only an Angel , we should not grieve him , but much less the Spirit of God. Is it not sad to grieve our Comforter ? 3. Sin is an act of Contumacy against God ; a walking Antipodes to Heaven , Lev. 26.27 . If ye will walk contrary to me . A sinner tramples upon God's Law , crosseth his Will , doth all he can to affront , yea to spight God. The Hebrew word for sin Pashang , signifies Rebellion ; there is the heart of a Rebel in every sin ; Ier. 44.16 . We will do whatsoever proceedeth out of our mouth , to burn Incense to the Queen of Heaven . Sin strikes at the very Deity ; Peccatum est Dei-cidium , Sin would not only unthrone God , but un-God him . If the sinner could help it , God should no longer be God. 4. Sin is an act of disingenuity and unkindness ; God feeds the sinner , keeps off evils from him , be miracles him with Mercy , but the sinner not only forgets God's Mercies , but abuseth them : he is the worse for Mercy ; like Absolom , who as soon as David had kissed him , and took him into favour , plotted Treason against him , 2 Sam. 15.10 . Like the Mule , who kicks the Damn after she hath given it Milk. Vas pertusum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Sam. 16.17 . is this thy kindness to thy Friend ? God may upbraid the sinner : I have given thee ( may God say ) thy Health , Strength , and Estate , thou requirest me evil for good , thou woundest me with my own Mercies ; Is this thy kindness to thy Friend ? did I give thee life to sin ? did I give thee wages to serve the Devil ? 5. Sin is a Disease , Isa. 1.5 . The whole head is sick . Some are sick of Pride , others of Lust , others of Envy . Sin hath distempered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the intellectual part , 't is a leprosy in the Head , it hath poison'd the Vitals , Tit. 2.16 . Their Conscience is defiled . 'T is with a sinner as with a sick Patient , his Pallat is distempered , the sweetest things taste bitter to him . The Word , which is sweeter then the Hony-comb , tasts bitter to him , Isa. 5.20 . they put sweet for bitter . Thus , a Disease , and nothing can cure this Disease but the Blood of the Physitian . 6. Sin is an irrational thing ; it makes a Man act not only wickedly , but foolishly . It is absurd and irrational to prefer the lesser before the greater , the Pleasures of Life , before the Rivers of Pleasures at God's right hand for evermore ? Is it not irrational to lose Heaven for the satisfying or indulging the Lust ? as Lysimachus , who for a draught of Water lost a Kingdom . Is it not irrational to gratifie an Enemy ? in sin we do so . When Lust , or rash Anger burn in the Soul , Satan warms himself at this fire . Mortalium errores epulae sunt daemonum , Mens sins feast the Devil . 7. Sin is a painful thing ; it costs Men much labour in pursuing their sins . How do Men tyre themselves in doing the Devil's drudgery , Ier. 9.5 . They weary themselves to commit iniquity . Peccatum est sui ipsius poena . What pains did Iudas take to bring about his Treason ? He goes to the High-Priest , and then after to the Band of Soldiers , and then back again to the Garden . St. Chrysostom saith , Vertue is easier than Vice. 'T is more pains to some to follow their sins , than to others to worship their God. While the sinner travails with his sin , in sorrow he brings forth ; it is called serving divers Lusts , Tit. 3.3 . not enjoy , but serve : why so , because not only of the slavery in sin , but the hard labour ; it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows . 8. Sin is the only thing God hath an antipathy against : God doth not hate a Man because he is poor , or despised in the World ; you do not hate your Friend because he is sick ; but that which draws forth the keens of God's hatred , is sin , Ier. 44.4 . O do not this abominable thing which I hate . And sure , if the sinner dies under God's hatred , he cannot be admitted into the Celestial Mansions ; will God let him live with him whom he hates ; God will never lay a Viper in his bosom ; the Feathers of the Eagle will not mix with the Feathers of other ●owls . God will not mix and incorporate with a sinner . Till sin be removed , there is no coming where God is . III. See the evil of Sin in the Price paid for it ; it cost the Blood of God to expiate it . O Man ( saith St. Austin ) consider the greatness of thy sin by the greatness of the price paid for sin . All the Princes on Earth , or Angels in Heaven , could not satisfie for sin , only Christ. Nay , Christ's active Obedience was not enough to make atonement for sin , but he must suffer upon the Cross ; for without blood is no remission , Hebr. 9.22 . O what an accursed thing is sin , that Christ should die for it ! The evil of sin is not so much seen in that one thousand are damned for it , as that Christ died for it . IV. Sin is evil in the Effects of it . 1. Sin hath degraded us of our Honour . Reuben by Incest lost his Dignity , and though he were the first-born , he could not excel , Gen. 49.4 . God made us in his own Image , a little lower than the Angels , but sin hath debased us . Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him , all reverence him because he carries the King's Coat of Arms ; but let this Coat be pull'd off , and he is despised , no Man regards him . Sin hath done this , it hath pluck'd off our Coat of Innocency , and now it hath debased us , and turned our glory into shame , Dan. 11.21 . And there shall stand up a vile person . This was spoken of Antiochus Epiphanes , who was a King , and his name signifies illustrious , yet sin had degraded him , he was a vile person . 2. Sin disquiets the Peace of the Soul : whatever defiles , disturbs ; as Poison tortures the Bowels , corrupts the Blood , so doth Sin the Soul. Isa. 57.21 . Sin breeds a trembling at the heart ; it creates fears , and there is torment in fear , 1 Iohn 4.18 . Sin makes sad Convulsions in the Conscience . Iudas was so terrified with guilt and horrour , that he hangs himself to quiet his Conscience . And is not he like to to be well cured , that throws himself into Hell for ease ? 3. Sin produceth all Temporal Evil. Lam. 1.8 . Ierusalem hath grievously sinned , ergo she is removed . It is the Trogan Horse , it hath Sword , and Famine , and Pestilence in the Belly of it . Sin is a Coal , that not only blacks but burns . Sin creates all our Troubles ; it puts Gravel into our Bread , Wormword in our Cup. Sin rots the Name , consumes the Estate , buries Relations . Sin shoots the flying Roll of God's Curses into a Family and Kingdom , Zach. 5.4 . It is reported of Phocas , having built a Wall of mighty strength about his City , there was a voice heard , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sin is within the City , and that will throw down the Wall. 4. Sin unrepented of brings final damnation . The canker that breeds in the Rose is the cause of its perishing ; and corruptions that breed in Mens Souls , are the cause of their damning . Sin without Repentance brings the second death , Rev. 20.14 . that is , mors sine morte , Bern. a death always dying . Sins pleasure will turn to sorrow at last ; like the Book the Prophet did eat , Ezek. 3.3 . sweet in the mouth , but bitter in the belly . Sin brings the wrath of God , and what Buckets or Engines can quench that Fire ? Mark 9.44 . Where the worm never dies , and the fire is not quenched . Use 1. See how deadly an evil sin is ; how strange is it that any one should love it , Psal. 4.3 . How long will ye love vanity ? Hos. 3.1 . Who look to other Gods , and love Flagons and Wine . Sin is a Dish Men cannot forbear , though it make them sick ; who would pour Rose-water into a Kennel ? what pity is it so sweet an affection as Love should be poured upon so filthy a thing as sin . Sin brings a sting in the Conscience , a curse in the Estate , yet Men love it . A sinner is the greatest Self-denier for his sin , he will deny himself a part in Heaven . Use 2. Do any thing rather then sin . O hate sin ! there is more evil in the least sin , then in the greatest bodily Evils that can befall us . The Ermyn rather chooseth to die , then defileth her beautiful skin . There is more evil in a drop of sin , then in a Sea of Affliction : Affliction is but like a rent in a Coat , Sin a prick at the Heart . In Affliction there is aliquid boni , some good . In this Lion there is some Hony to be found ; Psal. 119.71 . It is good for me that I was afflicted . Utile est animae si in hac area mundi flagellis trituretur corpus , Aug. Affliction is God's Flail to thrash off our Husks ; not to consume , but refine . There is no good in sin ; it is the spirit and quintissence of Evil. Sin is worse then Hell ; for the pains of Hell only are a burden to the Creature , but sin is a burden to God , Amos 2.13 . I am pressed under your iniquities , as a Cart is pressed under the sheaves . Use ult . Is Sin so great an Evil , then how thankful should you be to God , if he hath taken away your sin ; Zach. 3.3 . I have caused thy iniquity to pass from thee . If you had a Disease on your Body , Plague or Dropsie , how thankful would you be to have it taken away , much more to have sin taken away . God takes away the guilt of sin by pardoning grace , and the power of sin by mortifying grace . O be thankful that this sickness is not unto death . That God hath changed your Nature , and by grafting you into Christ , made you partake of the sweetness of that Olive ; that sin , though it live , doth not reign , but the elder serves the younger , the elder of sin serves the younger of grace . ADAM's SIN . Quest. XI . WHat was the Sin whereby our first Parents fell from the Estate wherein they were created ? Resp. The Sin was their eating of the forbidden Fruit , Gen. 3.6 . — She took of the fruit thereof and did eat , and gave also to her husband . Here is implied , 1. That our first Parents fell from their State of Innocency . 2. The Sin by which they fell , Eating the forbidden Fruit. 1. Our first Parents fell from their glorious State of Innocency , Eccles. 7.29 . God made man upright , but they have sought out many inventions . Adam was perfectly Holy , he had Rectitude of Mind , and Liberty of Will to good , but his head aked till he had invented his own and our Death , he sought out many Inventions , 1. Adam's Fall was voluntary ; he had à Posse non Peccare , a Power not to Fall. Free-will was a sufficient Shield to repel Temptation : the Devil could not have forced him , unless he had given his Consent ; Satan was only a Suitor to woe , not a King to compel , but Adam gave away his own Power , and suffer'd himself to be decoy'd into Sin. Like a young Gallant who at one throw looseth a fair Lordship . Adam had a fair Lordship , he was Lord of the World , Gen. 1.28 . Have dominion over the fish of the sea , and over the fowl of the air , and over every living thing that moveth . But he lost all at one throw . As soon as he had sinned he forfeited Paradise . 2. Adam's Fall was sudden ; he did not long continue in his Royal Majesty . Quest. How long did Adam continue in Paradise before he fell ? Resp. Tostatus saith he fell the next day . Pererius saith he fell the eighth day after his Creation . But the most probable and received Opinion is , That Adam fell the very same day in which he was created . So Irenaeus , Cyril , Epiphanius , and many others . The Reasons which incline me to believe so are , 1. It is said , Satan was a murderer , ab initio , from the beginning , Joh. 8.44 . Now whom did he murder ? Not the blessed Angel , he could not reach them ; nor the cursed Angels , for they had before destroyed themselves . How then was Satan a Murderer from the beginning ? As soon as Satan fell , he began to tempt Mankind to Sin , this was a Murdering Temptation . By which it appears Adam did not stay long in Paradise : soon after his Creation the Devil set upon him , and murdered him by his Temptation . 2 Argument to prove that Adam fell the same day he was created : Adam had not yet eaten of the Tree of Life , Ver. 22 , 23. And now least he put forth his hand , and take also of the tree of life , and eat ; the Lord sent him forth of the garden . This Tree of Life being one of the choicest Fruits in the Garden , and being placed in the midst of Paradise , it is very like Adam would have eaten of this Tree of Life one of the first , had not the Serpent beguiled him with the Tree of Knowledge . So that hence I conclude ▪ Adam fell the very day of his Creation , because he had not yet tasted the Tree of Life , that Tree that was most in his Eye , and had such delicious Fruit growing upon it . 3 Argument from Psal. 49.12 . Man being in honour , abideth not . The Rabbins read it thus , Adam being in Honour , lodged not one night . The Hebrew word for abide , bal-jalin , signifies to stay or lodge all night . Adam then it seems did not take up one night's lodging in Paradise . 1 Inference , From Adam's sudden Fall , he fell the same day in which he was created , Learn , 1. The Weakness of Humane Nature ; Adam in a State of Integrity quickly made a Defection from God , He soon lost the Robe of Innocence , and the Glory of Paradise . And was our Nature thus weak when it was at the best ? what is it now when it is at the worst ? If Adam did not stand when he was perfectly righteous , how unable are we to stand when Sin hath cut the Lock of our Original Righteousness ? If purified Nature did not stand , how then shall corrupt Nature ? If Adam in a few hours sinn'd himself out of Paradise , O how quickly should we sin ourselves into Hell , if we were not kept by a greater Power then our own ? but God puts underneath his Everlasting Arms , Deut. 32.27 . 2. From Adam's sudden Fall , he fell the same day , Learn how sad it is for a Man to be left to himself , 1. Adam being left to himself fell : O then what will become of us , how soon fall , if God leave us to ourselves ? A Man left to himself will choose his own Death : he will be a Prey to every Temptation . A Man without God's Grace , left to himself , is like a Ship in a Storm without Pilot or Anchor , and is ready to dash upon every Rock . Make this Prayer to God , Lord do not leave me to myself : If Adam fell so soon who had strength , how soon shall I fall who have no strength ? O urge God with his Hand and Seal , 2 Cor. 12.9 . My strength shall be made perfect in weakness . 2. The Sin by which our first Parents fell was , Eating the forbidden Fruit ; Where consider two things : 1. The Occasion of it . 2. The Sin itself . I. The Occasion of it : The Serpent's Temptation ; the Devil did creep into the Serpent , and speak in the Serpent , as the Angel in Balaam's Ass ; where consider , 1. The Subtilty of Satan's Temptation ; his Wiles are worse then his Darts . Satan's Subtilty in Tempting , 1. He dealt all along as an Impostor , he usher'd in his Tentation by a Lye : He heaps up many Lyes , 1. That though our first Parents did eat of that Tree , they should not die , Gen. 3.4 . Ye shall not surely die . 2. Lye , that God did envy our first Parents their Happiness , Verse 5. God knows that in the day ye eat , your eyes shall be opened ; q. d. 'T is God's envying your Felicity that he forbids you this Tree . 3. Lye , that they should be thereby made like unto God , Verse 5. Ye shall be as gods . Here was his Subtilty in Tempting ; the Devil was first a Lyar then a Murderer . 2. In that he set upon our first Parents so quickly , before they were confirmed in their Obedience . The Angels in Heaven are fully confirm'd in Holiness ; they are called Stars of the Morning , Iob 38.7 . and they are fixed Stars . But our first Parents were not confirm'd in their Obedience , they were not fixed in their Orb of Holiness ; Though they had a possibility of standing , they had not an impossibility of falling ; they were Holy but Mutable ; here was Satan's Subtilty in tempting our first Parents before they were confirm'd in their Obedience . 3. His Subtilty in tempting was , that he sets upon Eve first , 1. Because he thought she was less able to resist . Satan did break over the Hedge where it was weakest : he knew he could more easily insinuate and wind himself into her by a Temptation . An expert Soulder when he is to Storm or enter a Castle , observes warily where there is a Breach , or how he may enter with more Facility : so did Satan the weaker Vessel . 2. He tempted Eve first , because he knew if once he could prevail with her , she would easily draw her Husband . Thus the Devil handed over a Temptation to Iob by his Wife , Job 2.9 . Curse God and die . Agrippina poison'd the Emperour Commodus with Wine in a perfum'd Cup ; the Cup being perfumed and given him by his Wife , it was the less suspected . Satan knew a Temptation coming to Adam from his Wife , would be more prevailing , and would be less suspected : O bitter ! sometimes Relations prove Temptations : A Wife may be a Snare , when she disswades her Husband from doing his Duty , or enticeth him to Evil : Ahab sold himself to work wickedness , whom his wife Iezebel stired up , 1 Kin. 21.25 . She blew the Coals and made his Sin flame out the more . Satan's Subtilty was in tempting Adam by his Wife , he thought she would draw him to sin . 4. Satan's Subtilty in tempting was in his assaulting Eve's Faith ; he would perswade her that God had not spoken truth , Ye shall not surely die , Gen. 3.4 . This was Satan's Master-piece , to weaken her Faith , when he had shaken that , and wrought her once to Distrust , then victa fuit , she presently put forth her hand to Evil. 2. Satan's Cruelty in Tempting : As soon as Adam was invested in all his Glory , the Devil cruelly , as it were on the Day of Adam's Coronation , would Dethrone him , and bring both him and all his Posterity under a Curse : We see how little love Satan hath to Mankind ; he hath an implacable Antipathy against us , and Antipathies can never be reconciled . So much for the Occasion of Adam's Sin , tempted by the Serpent . II. The Sin itself , Eating the forbidden Fruit : This was very heinous , and that appears three ways : 1. In respect of the Person that committed it . 2. The Aggravation of the Sin. 3. The Dreadfulness of the Effect . 1. Very Heinous in respect of the Person that committed it : Adam had Excellent and Noble Endowments ; he was illuminated with Knowledge , embellished with Holiness , he knew his Duty , and it was as easie to him to obey God's Command as to know it ; he might have chosen whether he would sin or no , yet he wilfully did eat of the Tree which was forbidden . 2. The Aggravation of Adam's Sin. Quest. Wherein did it appear to be so great ? 'T was but raptus Pomi ; Was this such a great matter to pluck an Apple ? Resp. Besides that , 't was against an infinite God , it was Malum complexum , a voluminous Sin , there were many Sins twisted together in it : As Cicero saith of Parricide , He who is guilty of it , Plurima committit peccata in uno , he commits many Sins in one . So there were many Sins in this one Sin of Adam . A big-bellied Sin , a Chain with many Links , ten Sins in it , 1. Incredulity ; our first Parents did not believe what God had spoken was truth . God said , They should die the death in the day they eat of that tree . They believed not that they should die ; they could no● be perswaded that such fair Fruit had Death at the Core. Thus by Unbelief they made God a Lyer ; nay , which was worse , they believed the Devil rather then God. 2. Unthankfulness , which is the Epitome of all Sin. Adam's Sin was committed in the midst of Paradise : God had enrich'd him with Variety of Mercies ; he had stamp'd his own Image upon him ; he had made him Lord of the World , gave him of all the Trees of the Garden to eat ( one only excepted ) and now to take of that Tree ! This was high Ingratitude ; this was like the Dye to the Wool , which made it Crimson . When Adam's Eyes were open'd , and he saw what he had done , well might he be asham'd , and hide himself , to sin in the midst of Paradise : How could he look God in the Face without Blushing ? 3. In Adam's Sin was Discontent : Had not he been discontented , he would never have sought to have alter'd his Condition . Adam one would think had enough , he differed but little from the Angels , he had the Robe of Innocence to cloath him , and the Glory of Paradise to crown him : yet he was not content , he would have more ; he would be above the ordinary Rank of Creatures . How wide was Adam's Heart , that a whole World could not fill it . 4. Pride , in that he would be like God : This Worm that was but newly crept out of the Dust , now aspires after a Deity ; Ye shall be as gods , ( saith Satan . ) And Adam hoped to have been so indeed : he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient . But by climbing too high he got a Fall. 5. Disobedience : God said , Thou shalt not eat of the Tree ; he would eat of it tho' it cost him his Life . Disobedience is a Sin against Equity ; it is equal we should serve him from whom we have our Subsistance . God gave Adam his Allowance , therefore it was but equal he should give God his Allegiance : therefore Disobedience was against Equity . How could God endure to see his Laws trampled on before his Face ? This made God place a flaming Sword at the end of the Garden . 6. Curiosity , to meddle with that which was out of his Sphere , and did not belong to him . God smote the Men of Bethshemesh but for looking into the Ark , 1 Sam. 6.19 . Adam would be prying into God's Secrets , and tasting what was forbidden . 7. Wantonness : Though Adam had choice of all the other Trees , yet his Palate grew wanton , and he must have this Tree . Like Israel , God sent them Manna , Angels Food , aye , but they had an hankering after Quails ; it was not enough God did supply their Wants , unless he would satisfie their Lusts. Adam had not only for Necessity , but for Delight , yet his wanton Palate lusted after forbidden Fruit. 8. Sacriledge : The Tree of Knowledge was none of Adam's , yet he took of it , and did sacrilegiously rob God of his Due . It was counted a great Crime in Harpalus to rob the Temple , and steal the Silver Vessels . So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself . Sacriledge is double Theft . 9. Murder . Adam was a publick Person , and all his Posterity were involved and wrapped up in him , and he sinning , did at one destroy all his Posterity , if Free-grace did not interpose . If Abel's Blood did cry so loud in God's Ears , Gen. 4.10 . The voice of thy brothers blood crieth unto me from the ground ; then how loud did the Blood of all Adam's Posterity cry against him for Vengeance . 10. Presumption . Adam presumed of God's Mercy ; he blessed himself , saying , he should have Peace ; he thought though he did transgress , he should not die ; God would sooner reverse his Decree then punish him ; high Presumption ! What an heinous sin then was Adam's breach of Covenant ? Use. One sin may have many sins in it . We are apt to have slight thoughts of sin , it is but a little one ; How many sins were in Adam's sin ? O take heed of any sin ! As in one Volume there may be many Works bound up , so there may be many sins in one sin . 3. The dreadfulness of the Effect . It hath corrupted Man's Nature . How rank is that Poison , a drop whereof should poison a whole Sea ? And how deadly is that sin of Adam , that should poison all Mankind , and bring a Curse upon them , till it be taken away by him , who was made a Curse for us . Original SIN . Quest. XII . DID all Mankind fall in Adam's Transgression ? Answ. The Covenant being made with Adam , not only for himself , but for his Posterity , all Mankind descending from him by ordinary Generation , sinned in him , and fell within his first Transgression . Rom. 5.12 . By one man sin entred into the world , and death by sin , &c. Adam being a Representative Person , he standing , we stood , and he falling , we fell : we sinn'd in Adam ; so it is in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom all have sinned . Adam was the Head of Mankind , and he being guilty , we are guilty , as the Children of a Traytor have their Blood stained : Omnes unus ille Adam fuerunt , Aug. All of us , saith Austin , sinn'd in Adam , because we were part of Adam . Object . If when Adam fell , all Mankind fell with him , why then when one Angel fell , did not all Fall ? Resp. The Case is not the same . The Angels had no relation to one another ; they are called Morning Stars ; the Stars have no dependance one upon another . But it is otherwise with us , we are in Adam's loins ; as a Child is a Branch of the Parent , we were part of Adam , therefore he sinning , we sinned . Quest. How is Adam's sin made ours ? Resp. 1. By Imputation . The Pelagians of old held that Adam's Transgression is hurtful to Posterity by Imitation only , not by Imputation . But the Text confutes that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in whom all have sinned . 2. Adam's sin is ours by Propagation . Not only is the guilt of Adam's sin imputed to us , but the pravity and corruption of his Nature is derived to us , as Poison is carried from the Fountain to the Cistern . This is that which we call Original Sin ; Psal. 51.5 . In sin did my mother conceive me . Adam's Leprosy cleaves to us , as Naaman's Leprosy did cleave to Gehazi , 2 Kings 5.27 . This Original Concupiscence is called , 1. The Old Man , Eph. 4.22 . It is said to be the Old man , not that it is weak , as Old men are , but for its long standing , and because of its deformity . In old age the fair blossoms of Beuty fall ; so Original sin is the Old man , because it hath withered our Beauty , and made us deformed in God's Eye . 2. Original Concupiscence is called the Law of sin , Rom. 7.25 . Original sin hath vim coactivam , the power of a Law. A Law binds the Subject to Allegiance . Men must needs do what sin will have them , when they have both the love of sin to draw them , and the law of sin to force them . In Original sin there is something privative , and something positive . 1. Something privative . Carentia justitiae debitae , we have lost that excellent quintissential frame of Soul which once we had . Sin hath cut the lock of original purity where our strength lay . 2. Something positive . Original sin hath contaminated and defiled our Virgin-nature 'T was Death among the Romans to poison the Springs . Original sin hath poisoned the Spring of our Nature ; it hath turned Beauty into Leprosy ; it hath turned the azure brightness of our Souls into a midnight darkness . Original sin is become connatural to us . A Man by Nature cannot but sin ; though there were no Devil to tempt , no bad Examples to imitate , yet there is such an innate principle in him , that he cannot forbear sinning , 2 Pet. 2.14 . A peccato cessare nesciunt , who cannot cease to sin , as an Horse that is lame cannot go without halting . — In Original sin is , 1. An aversion from Good : Man hath a desire to be happy , yet opposeth that which should promote his happiness ; he hath a disgust of holiness , he hates to be reformed . Since we fell from God , we have no mind to return to him . 2. A propension to Evil. If as the Pelagians say , there were so much goodness in us since the Fall , then why is there not as much natural proneness to Good , as there is to Evil. Our own experience tells us , that the natural biass of the Soul hath a tendency to that which is bad . The very Heathens by the Light of Nature saw this ; Heriocles the Philosopher said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is grafted in us by Nature to sin : Men roll sin as hony under their Tongue . — They drink iniquity as water , Job 15.16 . Like an hydropical person , that thirsts for drink and is not satisfied , so they have a kind of drought on them , they thirst for sin . They sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 4.19 . Though they are tired out in committing sin , yet they sin ; Ier. 9.5 . They weary themselves to commit iniquity ; as a Man that follows his game while he is weary , yet he delights in it , and cannot leave off . Though God hath set so many flaming Swords in the way to stop Men in their sin , yet they go on in sin , which all shews what a strong Appetite they have to the forbidden Fruit. That we may further see the Nature of Original sin , consider 1. The Universality of it ; it hath , as a Poison , diffused it self into all the parts and powers of our Soul , Isa. 1.5 . The whole Head is sick , the whole heart is faint . Like a sick Patient that hath no part sound , his Liver swell'd , his Lungs perish'd , his Feet gangren'd ; such infected gangren'd Souls have we , till Christ ( who hath made a Medicine of his Blood ) do Cure us , 1. Original sin hath depraved the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the intellectual part ; as in the Creation Darkness was upon the face of the deep , Gen. 1.2 . so the Understanding ; darkness is upon the face of this Deep . As there is Salt in every drop of the Sea , bitterness in every branch of Wormwood , so there is Sin in every Faculty ; the Mind is obnubilated , we know little of God. Ever since Adam did eat of the Tree of Knowledge , and his Eyes were opened , we lost our Eyesight . Besides Ignorance in the Mind , there is Errour and Mistake , we do not judge rightly of things , we put bitter for sweet , and sweet for bitter , Isa. 5.20 . Besides this , there is much pride , superciliousness , and prejudice , many fleshly reasonings against the Truth , and swarms of vain Thoughts , Ier. 4.14 . How long shall vain thoughts lodge in thee . 2. Original sin hath defiled the heart : the heart is mortiferum junius , deadly wicked , Ier. 17.9 . It is a lesser Hell : in the heart are Legions of Lusts , obdurateness , infidelity , hypocrisy , sinful aestuations , it boils as the Sea with Passion and Revenge . Madness is in their heart while they live , Eccles. 9.3 . the heart is Officina Diaboli , the Devil's Shop or Work-house , where all Mischief is framed . 3. The Will. Contumacy , it is the Seat of Rebellion : the sinner crosseth God's will to fulfil his own , Ier. 44.17 . We will burn Incense to the Queen of Heaven . There is a rooted enmity in the will against Holiness ; it is like an Iron sinew , it refuseth to bend to God. Where is then the freedom of the will ? when it is so full , not only of indisposition , but opposition to what is Spiritual . 4. The Affections . These , as the strings of a Viol , are out of tune . These are the lesser Wheels , which are strongly carried by the will , the Master-wheel . Our Affections are misplaced , set on wrong Objects : our Love is set on Sin , our Joy on the Creature . Our Affections are naturally as a sick man's Appetite , he desires things which are noxious and hurtful for him ; he calls for Wine in a Fever ; so we have impure Lustings instead of holy Longings . 2. The adherency of Original sin . It cleaves to us as blackness to the skin of the Ethiopian , we cannot get rid of it . Paul shook off the Viper on his hand , but we cannot shake off this inbred Corruption : it may be compared to a wild Fig-tree growing on a Wall , though the Roots of it are pull'd up , yet there are some strings of it in the joints of the Stone-work , which will not be eradicated , but will sprout forth till the Wall be pull'd in pieces . Original Concupiscence comes not as a Lodger , for a Night , but is an in-dweller , Rom. 7.17 . Sin which dwelleth in me . It is a malus genius , and evil spirit that haunts us wheresoever we go , Iosh. 7.12 . The Canaanite would dwell in the Land. 3. Original sin retards and hinders us in the exercises of God's Worship . Whence is all that dulness and deadness in Religion ? it is the Fruit of Original sin : it is this rocks us asleep in Duty , Rom. 7.19 . The good that I would I do not . Sin is compared to a weight , Hebr. 12.1 . A Man that hath weights tied to his Legs , cannot run so fast : it is like that Fish Pliny speaks of , a Sea-Lamprey , that cleaves to the Keel of the Ship , and hinders its progress when it us under Sail. 4. Original sin , though it lies latent in the Soul , and be as a Spring which runs under ground , yet oft it breaks forth unexpectedly . Christian , thou canst not believe that evil which is in thy heart , and which will break forth suddenly if God leave thee ; 2 Kings 8.13 , 15. Is thy servant a dog , that he should do this great thing ? Hazael could not believe he had such a root of bitterness in his heart , that he should rip up the Women with Child , Is thy servant a dog ? yes , and worse then a dog , when that Original Corruption within was stirred up . If one had come to Peter , and said , Peter within a few hours thou wilt deny Christ ; he would have said , Is thy servant a dog ? But alas Peter did not know his own heart , nor how far that Corruption within would prevail upon them . The Sea may be calm , and look clear , but when the Wind blows , how doth it rage and fome ? so , though now thy heart seems good , yet when a Temptation blows , how may Original Sin discover it self , making thee fome with Lust and Passion . Who would have thought to have found Adultery in David , and Drunkenness in Noah , and Cursing in Iob ? If God leave a Man to himself , how suddenly and scandalously may Original sin break forth in the holiest Men alive . 5. Original sin doth mix and incorporate it self with our Duties and Graces . ( 1. ) With out Duties ; as the hand which is paralitical or palsy , cannot move without shaking , as wanting some inward strength , so we cannot do any holy action without sinning , as wanting a Principle of Original Righteousness . As the Leper , whatever he touched became unclen ; if he touched the Altar , the Altar did not sanctifie him , but he polluted the Altar : such a Leprosy is Original sin , it defiles our Prayers and Tears ; we cannot write without blotting . Though I do not say that the holy Duties and good Works of the Regenerate are sins , for that were to reproach the Spirit of Christ , by which they are wrought ; yet this I say , that the best works of the godly have sin cleaving to them ; only Christ's Blood makes atonement for our holy things . ( 2. ) With our Graces . There is some Unbelief mixed with Faith , Lukewarmness with Zeal , Pride with Humility . As bad Lungs cause an Astmah , or shortness of breath , so Original Corruption having infected our heart , our Greaces breath now very faintly . 6. Original sin is a vigorous active Principle within us ; it doth not lye still , but is ever exciting and stirring us up to evil ; it is an Inmate , very unquiet ; Rom. 7.15 . What I hate , that do I. How came Paul to do so ? Original sin did irritate and stir him up to it . Original sin is like Quicksilver , always in motion ; when we are asleep , sin is awake in the Fancy . Original sin sets the Head a plotting evil , and the Hands a working it ; it hath in it principium motus , not quiet is , it is like the Pulse ever beating . 7. Original sin is the cause of all Actual ; it is fomes peccati , it is the Womb in which all actual sins are conceived . Hence come Murders , Adulteries , Rapines ; it is the Trojan Horse , out of which a whole Army of Impieties come . Though Actual sins may be more scandalous , yet Original sin is more heinous ; the Cause is more then the Effect . 8. It is not perfectly cured in this Life . Grace , though it doth subdue sin , yet not wholly remove it . Though we are like Christ , having the first fruits of the Spirit , yet we are unlike him , having the remainders of the Flesh. There are two Nations in the Womb. Original sin is like that Tree , Dan. 4.23 . though the Branches of it were hewen down , and the main body of it , yet the stumps and root of the Tree were left : Though the Spirit be still weakning and hewing down sin in the godly , yet the stump of Original sin is still left : it is a Sea , that will not in this Life be dried up . Quest. But why doth God leave Original Corruption in us after Regeneration , he could quite free us from it if he pleased ? Resp. 1. He doth it to shew the power of his Grace in the weakest Believer . Grace shall prevail against a Torrent of Corruption . Whence is this ? the Corrupion is ours , but the Grace is Gods. 2. God leaves Original Corruption to make us long after Heaven ; when there shall be no Sin to defile , no Devil to tempt . When Elias was taken up to Heaven , his Mantle dropped off ; so when the Angels shall carry us up to Heaven , this Mantle of sin shall drop off : we shall never complain more of an aking head , or an unbelieving heart . Use 1. If Original sin be propagated to us , and will be inherent in us while we live here , then it Confutes the Libertines and Quakers , who say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without sin ; they hold Perfection ; they shew much Pride and Ignorance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but we see the Seeds of Original sin remain in the best ; Eccles. 7.20 . There is not a just man lives , and sins not . And St. Paul complained of a body of death , Rom. 7.24 . Grace though it doth purifie Nature , it doth not perfect it . Object . But doth not the Apostle say of Believers , that their old man is crucified , Rom. 6.6 . and they are dead to sin , Rom. 7.11 . Resp. They are dead 1. Spiritually ; they are dead as to the Reatus , the guilt of it , and as to the Regnum , the power of it ; the love of sin is crucified . 2. They are dead to sin Legally ; as a Man that is Sentenced to Death is dead in Law , so they are legally dead to Sin ; there is a Sentence of Death gone out against sin , it shall die and drop into the Crave ; but at the present sin hath its Life lengthened out ; nothing but Death of the Body can quite free us from the Body of Death . Use 2. Let us lay to heart Original sin , and be deeply humbled for it ; it cleaves to us as a Disease , it is an active Principle in us , stirring us up to Evil. Original sin is worse then all Actual sin ; the Fountain is more then the Stream . Some think as long as they are civil , they are well enough ; I , but thy Nature is poisoned , thou hast a proud , lustful , envious Nature ; a River may have fair Streams , but Vermin at bottom . Thou carriest an Hell about thee , thou canst do nothing , but thou defilest it ; thy Heart , like muddy ground , defiles the purest Water that runs thorow it . Nay , though thou art Regenerate , there is much of the Old Man in the New Man. O how should Original sin humble us ! This is one reason God hath left Original sin in us , because he would have it as a Thorn in our side to humble us ; as the Bishop of Alexandria , after the People had embraced Cristianity , destroyed all their Idols but one , that the sight of that Idol might make them loath themselves for their former Idolatry ; So God leaves Original sin to pull down the Plumes of Pride . Under our silver Wings of Grace are black feet . 2. Let the sence of this make us daily look up to Heaven for help ; beg Christ's Blood to wash away the guilt of sin , and his Spirit to mortifie the power of it ; beg further degrees of Grace ; Gratiam Christi eò obnixiùs ambiamus , though Grace cannot make sin to be , yet not to reign ; though Grace cannot expel sin , it can repel it : and for our Comfort , where Grace makes a Combat with sin , Death shall make a Conquest . 3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts . The Sin of our Nature is like a sleeping Lion , the least thing that awakens it makes it rage . The Sin of our Nature , though it seem quiet , and lies as Fire hid under the Embers , yet if it be a little stirr'd and blown up by a Temptation , how quickly may it flame forth into scandalous Evils ; therefore we had need always walk watchfully , Mark 13.37 . I say to you all , watch . A wandring heart needs a watchful Eye . MAN's Misery by the FALL . Quest. XIII . WHat is the Misery of that Estate whereinto Man fell ? Resp. All Mankind by their Fall lost Communion with God , are under his Wrath and Curse , and so made liable to all Miseries in this Life , to Death itself , and to the Pains of Hell for ever . Ephes. 2.3 . And were by nature the children of wrath . Adam left an unhappy Portion to his Posterity , Sin and Misery . We have already considered the first of these , Original Sin , now the Misery of that Estate ; in the first we have seen Mankind Offending , in the second we shall see him Suffering . The Misery ensuing Original Sin , is twofold : I. Privative : By this first Hereditary Sin we have lost Communion with God. Adam was God's Familiar , his Favourite , but Sin hath put us all out of Favour : When we lost God's Image , we lost his Acquaintance . God's banishing Adam out of Paradise , Hierogliphical , it shewed how Sin hath banish'd us out of God's Love and Favour . II. Positive : In four things , 1. Under the Power of Satan . 2. Heirs of God's Wrath. 3. Subject to all Miseries in this Life . 4. Obnoxious to Hell and Damnation . 1. The first Misery is , By Nature we are under the Power of Satan , ] who is called , The Prince of the Power of the Air , Eph. 2.2 . Before the Fall Man was a free Denison , now a Slave ; before a King on the Throne , now in Fetters . And who is Man inslaved too ? To one that is an Hater of him . This was an Aggravation of Israel's Servitude , Psal. 106.41 . They that hated them ruled over them . By Sin we are enslaved to Satan , who is an Hater of Mankind , and writes all his Laws in Bloud . Sinners before Conversion are under Satan's Command , as the Ass at the command of the Driver , he doth all the Devil's Drudgery . No sooner Satan tempts but he obeys ; as the Ship is at the command of the Pilot , he steers it which way he will ; so is the Sinner at the command of Satan , he may steer him which way he will ; and he never steers the Ship but into Hell's Mouth . The Devil rules all the Powers and Faculties of a Sinner : 1. He rules the Understanding : He blinds Men with Ignorance , and then rules them . As the Philistines first put out Sampson's Eyes , and then bound him . Satan can do what he will with an ignorant Man : he doth not see the Errour of his way , therefore the Devil can lead him into any Sin ; you may lead a blind Man any whither : Omne peccatum fundatur in ignorantia . 2. Satan rules the Will : Though he cannot force the Will , yet he can by a Tentation draw it , Joh. 8.44 . The lusts of your father ye will do . He hath got your hearts , and him you will obey , Jer. 44.17 . We will burn incense to the Queen of Heaven . When the Devil spurs a Sinner by a Tentation , he will over Hedge and Ditch , break all God's Laws that he may obey Satan : Where then is Free-will ? When Satan hath such power over the Will , his lusts ye will do . There 's not any Member of the Body but is at the Devil's Service ; the Head to plot Sin , the Hands to work it , the Feet to run on the Devil's Errand : Grave jugum servitutis , Cicero . Slavery is hateful to a Noble Spirit . Satan is the Worst Tyrant , the Cruelty of Cannibal or Nero is nothing to his ; other Tyrants do but rule over the Bodies , he over the Conscience ; other Tyrants have some Pity on their Slaves , though they work in the Gally , they give them Meat , let them have Hours for Rest : but Satan is a Merciless Tyrant , he ●ets Men have no Rest. What pains did Iudas take , the Devil would let him have no rest till he had betrayed Christ , and afterwards embrued his Hands in his own Bloud . Use 1. See here our Misery by Original Sin , enslaved to Satan , Ephes. 2.2 . Satan is said to work effectually in the Children of Disobedience : What a sad Plague is this for a Sinner to be at the will of the Devil . Just like a Slave , if the Turk bids him dig in the Mine , hew in the Quarres , tug at the Oar , the Slave must do it , he dares not refuse . If the Devil bids a Man Lye or Cozen , he doth not refuse ; and which is worst , Men are enslaved , and they willingly obey this Tyrant ; other Slaves are forced against their will. Israel sighed by reason of their bondage , Exod. 2.23 . But Sinners are willing to be Slaves , they will not take their Freedom ; they kiss their Fetters . Use 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into ; get from under the Power of Satan : If any of your Children were Slaves , you would give great sums of Money to purchase their Freedom ; your Souls are enslaved , and will you not labour to be set free . Improve the Gospel ; the Gospel proclaims a Jubilee to Captives . Sin binds Men , the Gospel looseth them : Paul's preaching was to turn Men from the Power of Satan to God , Acts 26.18 . The Gospel-Star that leads you to Christ , and if you get Christ , then you are made free , though not from the Being of Sin , yet from Satan's Tyranny , Joh. 8.36 . If the Son make you free , ye shall be free indeed . You hope to be Kings to Reign in Heaven , and will you let Satan Reign in you now ? Never think to be Kings when you die , and Slaves while you live : The Crown of Glory is for Conquerours , not for Captives . Oh get out of Satan's Jurisdiction ; get your Fetters of Sin filed off by Repentance . 2 Misery . ] We are Heirs of God's Wrath. ] In the Text , And were by nature the children of wrath . Tertullian's Exposition here is wrong , Chrildren of Wrath he understands subjective , that is , subject to Wrath and Passion ; offending often in the Irascible Faculty of a wrathful Spirit . But by Children of Wrath , the Apostle passively means Heirs of Wrath , expos'd to God's Displeasure . God was once a Friend , but Sin broke the Knot of Friendship ; now God's Smile is turned into a Frown ; we are now bound over to the Sessions , and become Children of Wrath ; And who knows the power of God●s wrath ? Psal. 90.11 . The Wrath of a King is as the roaring of a Lyon , Prov. 19.12 . How did Haman's Heart tremble when the King rose up from the Banquet in wrath , Esth. 7.7 . But God's Wrath is Infinite , all other is but as a Spark to a Flame : Wrath in God is not a Passion as in us ; but it is an Act of God's Holy Will , whereby he abhors Sin , and decrees to punish it . This Wrath is very dismal , 't is this Wrath of God that imbitters Afflictions in this Life : When Sickness comes attended with God's Wrath , it puts Conscience into an Agony . The mingling the Fire with the Hail made it so terrible , Exod. 9.24 . so mingling God's Wrath with Affliction makes it torturing . It is the Nail in the Yoke ; God's Wrath when but in a Threatning , ( as a Shower hanging in the Cloud ) made Ely's ears to tingle ; What is it then when this Wrath is executed ? It is terrible when the King rates and chides a Traytor , but it is more dreadful when he causeth him to be set upon the Rack , or to be broke upon the Wheel : Who knows the power of God's wath ? While we are Children of Wrath , 1. We have nothing to do with any of the Promises ; they are as the Tree of Life , bearing several sorts of Fruit , but no right to pluck one Leaf , Eph. 2.3 . Children of wrath . Verse 12. Strangers to the covenants of promise . The Promises are as a Fountain seal'd . While we are in the State of Nature , we see nothing but the flaming Sword ; and as the Apostle , Heb. 10.27 . there remains nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fearful looking for of fiery Indignation ▪ 2. While Children of Wrath , we are Heirs to all God's Curses , Gal. 3.10 . How can the Sinner eat and drink in that Condition ? Like Damari●'s Banquet , he sat at Meat , and there was a Sword hanging over his Head by a small Thread ; one would think he should have little stomack to eat : So the Sword of God's Wrath and Curse hangs every moment over a Sinner's head . We read of a flying Roll written with Curses , Zach. 5.3 . There 's a Roll written with Curses goes out against every Person that Lives and Dies in Sin : God's Curse blasts where-ever it comes . A Curse on the Sinner's Name , a Curse on his Soul , a Curse on his Estate , Posterity , a Curse on the Ordinances . Sad if all a Man did eat should turn to Poison : The Sinner eats and drinks his own Damnation at God's Table . Thus it is before Conversion . As the Love of God makes every bitter thing sweet , so the Curse of God makes every sweet thing bitter . Use. See our Misery by the Fall , Heirs of Wrath : And is this Estate to be rested in ? If a Man be fallen under the King's Displeasure , will he not labour to Re-ingratiate himself into his Favour . O let us flie from the Wrath of God! And whither should we flie , but to Jesus Christ ? there 's none else to shield off the Wrath of God from us , 1 Thess. 1.10 . Iesus hath delivered us from wrath to come . 3. Subject to all outward Miseries : All the Troubles incident to Man's Life are the bitter Fruits of Original Sin ; The sin of Adam hath subjected the Creature to Vanity , Rom. 8.20 . Is it not a part of the Creature 's Vanity , that all the Comforts here below will not fill the Heart , no more then the Mariner's breath can fill the Sails of a Ship : Job 2● . 22 . In the midst of his sufficiency he shall be in straits . There is still something wanting , and a Man would have more : the Heart is always Hydropical , it thirsts and is not satisfied . Solomon put all the Creatures into a Lembick , and when he came to extract the Spirits and Quintissence , there was nothing but Froth , all was Vanity , Eccles. 1.2 . Nay , 't is vexing Vanity , not only Emptiness but Bitterness . Our Life is Labour and Sorrow , we come into the World with a Cry , go out with a Groan , Ps. 90.10 . Some have said that they would not be to live the Life they have lived over again , because their Life hath had more Water in it than Wine . More Water of Tears then Wine of Joy : Quid est diu vivere nisi diu torqueri , Aug. Man is born to trouble , Job 5.7 . Every one is not born Heir to Land , but he is born Heir to Trouble ; as well separate Weight from Lead . We do not finish our Troubles in this Life , but change them . Trouble is the Vermine bred out of the putred matter of Sin. Whence are all our Fears , but from Sin ? 1 Ioh. 4.18 . There is torment in fear . Fear is the Ague of the Soul , sets it a shaking : some fear Want , others Alarms , others fear loss of Relations : If we rejoyce 't is with Trembling . Whence are all our Disappointment of Hopes , but from Sin ? Where we look for Comfort , there a Cross : where we expect Honey there we tast Wormwood : Whence is it that the Earth is filled with Violence , that the Wicked oppresseth the Man which is more righteous then he ? Hab. 1.13 . Whence is it that so much Fraudulency in Dealing , so much Falseness in Friendship , such Crosses in Relations ; whence is it Children prove Undutiful , they that should be as the Staff of the Parents Age , are a Sword to pierce their Hearts : Whence is it Servants are Unfaithful to their Masters . The Apostle speaks of some who have entertain'd Angels into their Houses , Heb. 13.2 . But how oft instead of entertaining Angels into their Houses , do some entertain Devils ? Whence are all the Mutinees and Divisions in a Kingdom ? 2 Chr. 15.5 . In those days there was no peace to him that went out , nor to him that came in . All this is but the sowr Core in that Apple our first Parents eat , viz. Fruit of Original Sin. Besides , all the Deformities and Diseases of the Body , Feavers , Convulsions , Catarrhs , Macies & nova febrium terris incubu●t cohors — These are from Sin. There had never been a Stone in the Kidnies , if it had not been first a Stone in the Heart . Yea , the death of the Body , is the Fruit and Result of Original Sin , Rom. 5.12 . Sin entred into the world , and death by sin . Adam was made Immortal , conditionally , if he had not sinned ; Sin dig'd Adam's Grave . Death is terrible to Nature : Lewis King of France forbad all that came into his Court to mention the name of Death in his Ears . The Socinians say , That Death comes only from the Infirmness of the Constitution . But the Apostle saith , Sin usher'd Death into the World : By sin came death . Certainly had not Adam eat of the Tree of Knowledge , he had not died , Gen. 2.17 . In the day thou eatest , thou shalt surely ( die , ) implying , if Adam had not eat he should not have died . O then see the Misery ensuing upon Original Sin ! Sin dissolves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Harmony and good Temperature of the Body , it pulls this Frame in pieces . 4. Original Sin without Repentance exposeth to Hell and Damnation . This is the second Death , Rev. 20.14 . Two things in it : 1. Poena Damni : Punishment of Loss ; the Soul is banished from the Beatifical Presence of God , in whose Presence is Fulness of Joy. 2. Poena Sensus : Punishment of Sense ; the Sinner feels the scalding Viols of God's Wrath : It is penetrating , abiding , Joh. 3.36 . Reserved , 2 Pet. 2.17 . If when God's Anger be kindled but a little , and a Spark or two of it flies into a Man's Conscience here in this life , it be so terrible , what then will it be when God stirs up all his Anger ? In Hell there is the Worm and the Fire , Mark 9.44 . Hell is the very Accent and Emphasis of Misery : There 's Iudgment without Mercy . O what Flames of Wrath , what Seas of Vengeance , what Rivers of Brimstone , are pour'd out there upon the Damn'd ! Bellarmi●e is of Opinion , That one Glimpse of Hell-fire were enough to make the most fla●itious Sinner turn Christian ; nay , live as an Hermit , a most strict mortified Life . What is all other Fire to this , but painted Fire ? Ejus adesse intolerabile , ejus abesse impossibile : To bear it will be intolerable , to avoid it will be impossible . And these Hell-torments are for ever ; have no Period put to them , Rev. 9.6 . They shall seek death and shall not find it . Origen fancied a Fiery Stream in which the Souls of sinful Men wer● to be purged after this Life , and then to pass into Heaven : but it is for ever . The Breath of the Lord kindles that Fire ; and where shall we find Engines or Buckets to quench it ? Rev. 14.11 . And the smoke of their torment ascendeth up for ever and ever , and they have no rest night nor day . Thank Original Sin for all . Use. 1. What sad thoughts should we have of this Primitive Original Sin , that hath created so many Miseries . What Honey can be got out of this Lyon , what Grapes can we gather off this Thorn ? It sets Heaven and Earth against us : While we choose this Bramble to Rule , Fire comes out of the Bramble to devour us . 2. How are all Believers bound to Jesus Christ , who hath freed them from that Misery to which Sin hath exposed them , Eph. 1.7 . In whom we have Redemption through his Blood. Sin hath brought Trouble and a Curse into the World. Christ hath sanctified the Trouble , and removed the Curse . Nay , he hath not only freed Believers from Misery , but purchased for them a Crown of Glory and Immortality , 1 Pet. 5.4 . When the chief Shepherd shall appear , ye shall receive a Crown of Glory that fadeth not away . Of the Covenant of Grace . Quest. XIV . DID God leave Mankind to perish in this state of Sin and Misery ? Resp. No ; He entred into a Covenant of Grace to deliver the Elect out of that estate , and bring them into a state of Grace by a Redeemer . Isa. 55.3 . I Will make an Everlasting Covenant with you . Man being by his Fall plung'd into a Labyrinth of Misery , and having no way left to recover himself , God was pleased to enter into a New Covenant with him , and so restore him to Life by a Redeemer . The great Proposition I shall go upon is , That there is a New Covenant ratified between God and the Elect. Quest. What the New Covenant is ? Resp. It is a solemn Compact and Agreement made between God and fallen Man , wherein the Lord undertakes to be our God , and to make us his People . Quest. What Names are given to the Covenant ? Resp. 1. It is called a Covenant of Peace , Ezek. 37.26 . because it Seals up Reconciliation between God and humble Sinners . Before this Covenant there was nothing but Enmity ; God did not love us . A Creature that offends cannot be loved by an holy God ; and we did not love him ; a God that condemns , cannot be loved by a guilty Creature : so that there was War on both sides . But God hath found out a way in the new Covenant to reconcile differing Parties , so that it is fitly called a Covenant of Peace . 2. It is called a Covenant of Grace , and well it may ; for 1. it was with Grace , that when we had forfeited the first Covenant , God should enter into a new Covenant , after we had cast away our selves . The Covenant of Grace is Tabula post naufragium , as a Plank after shipwrack . O the Free-grace of God , that he should parly with Sinners , and set his Wisdom and Mercy awork to bring Rebels into the Bond of the Covenant . 2. It is a Covenant of Grace , because it is a Royal Charter , all made up of Terms of Grace ; That God will cast our sins behind his back ; that he will love us freely , Hos. 14.4 . that he will give us a will to accept of the Mercy of the Covenant , and strength to perform the Conditions of the Covenant , Ezek. 37.26 . All this is pure Grace . Quest. Why would God make a Covenant with us ? Resp. 1. It is out of Induldgence , Favour , and Respect to us . A Tyrant will not enter into a Covenant with Slaves , he will not shew them such Respect . God's entring into Covenant with us to be our God , is a Dignity he puts upon us . A Covenant is Insigne honoris , a Note of Distinction between God's People and Heathens , Ezek. 16.22 . I will establish my Covenant with thee . When the Lorld told Abraham that he would enter into Covenant with him , Abraham fell upon his face , Gen. 17.2 . as being amazed that the God of Glory should bestow such a Favour upon him . 2. God makes a Covenant with us to tye us fast to him ; it is called in Ezekiel the Bond of the Covenant . God knows we have slippery hearts , therefore he will have a Covenant to bind us . 'T is horrid Impiety to go away from God after Covenant . If one of the Vestal Nuns , who had vowed her self to Religion , was defloured , the Romans caused her to be burnt alive . 'T is Perjury to depart from God after solemn Covenant . Quest. How doth the Covenant of Grace differ from the first Covenant made with Adam ? Resp. 1 st Difference . The Terms of the first Covenant were more strict and severe . For 1. The least failing would have made the Covenant with Adam null and void , but many Failings do not null the Covenant of Grace : I grant the least sin is a Trespass upon the Covenant , but it doth not make it null and void . There may be many Failings in the Conjugal Relation , but every Failing doth not break the Marriage-Bond . It would be sad , if as oft as we break Covenant with God , he should break Covenant with us ; but God will not take advantage of every Failing , but in anger remember Mercy . 2. The first Covenant being broken , allowed the Sinner no remedy , all Doors of Hope were shut : but the New Covenant allows the Sinner a remedy ; it leaves room for Repentance , it provides a Mediator , Hebr. 12.24 . Iesus the Mediator of the New Covenant . 2 d Difference . The first Covenant did run all upon working , the second upon believing , Rom. 4.5 . Quest. But are not Works required in the Covenant of Grace ? Answ. Yes ; Tit. 3.8 . This is a faithful saying , that they which believe in God be careful to maintain Good Works . But the Covenant of Grace doth not require Works in the same manner as the Covenant of Works did . In the first Covenant , Works were required as the Condition of Life ; in the second , they are required only as the Signs of a Man that is alive . In the first Covenant , Works were required as Grounds of Salvation ; in the New Covenant , they are required as Evidences of our Love to God. In the first they were required to the Justification of our Persons , in the New , to the Testification of our Grace . Quest. What is the Condition of the Covenant of Grace ? Answ. The main Condition is Faith. Quest. But why is Faith more the Condition of the New Covenant , then any other Grace ? Answ. To exclude all glorying in the Creature . Faith is an humble Grace . If Repentance or Works were the Condition of the Covenant , a Man would say , It is my Righteousness hath saved me : But if it be of Faith , where is boasting ? Faith fetcheth all from Christ , and gives all the glory to Christ ; 't is most humble Grace . Hence it is God hath singled out this Grace to be the Condition of the Covenant . And if Faith be the Condition of the Covenant of Grace , it excludes desperate presumptuous Sinners from the Covenant . They say there is a Covenant of Grace , and they shall be saved ; but did you ever know a Bond without a Condition ? The Condition of the Covenant is Faith , and if thou hast no Faith , thou hast no more to do with the Covenant than a Foreigner , or a Country Farmer with the City Charter . Use 1. of Information . See the amazing Goodness of God to enter into Covenant with us . He never entred into Covenant with the Angels when they fell . It was much Condescension in God to enter into Covenant with us in a state of Innocency , but it was more to enter into Covenant with us in a state of Enmity . In this Covenant of Grace we may see the Cream of God's Love , and the working of his Bowels to sinners . This is a Marriage-Covenant , Ier. 3.14 . I am married to you , saith the Lord. In the New Covenant God makes himself over to us , and what can he give more ? And he makes over his Promises to us , and what better Bond can we have ? Use 2. of Trial. Whether we are in Covenant with God. There are three Characters . 1. God's Covenant People are an humble People , 1 Pet. 5.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye clothed with humility . God's People esteem of others better then themselves ; they shrink into nothing in their own thoughts , Phil. 2.3 . David cries out , I am a worm , and no man , Psal. 22.6 . though a Saint , though a King , yet a Worm . When Moses's Face shin'd , he covered it with a Vail : God's People , when they shine most in Grace , are covered with the Vail of Humility . Pride excludes from the Covenant . God resisteth the proud , 1 Pet. 5.5 . and sure such are not in Covenant with God , whom he resists . 2. A People in Covenant with God are a willing People ; though they cannot serve God perfectly , they serve him willingly . They do not grudge God a little time spent in his Worship , they do not hesitate or murmur at Sufferings , they will go through a Sea and a Wilderness if God calls ; Psal. 110.3 . Thy people shall be a willing people : Hebr. gnam nedabot , a people of willingness . This spontanity and willingness is from the attractive Power of God's Spirit : the Spirit doth not impellere , force , but trahere , sweetly draw the Will ; and this willingness in Religion makes all our Services accepted . God doth sometimes accept of willingness without the work , but never the work without willingness . 3. God's Covenant People are a consecrated People , they have holiness to the Lord written upon them ; Cast a placent superis — Deut. 7.6 . Thou art an holy people to the Lord thy God. God's Covenant People are separated from the World , and sanctified by the Spirit . The Priests under the Law were not only to wash in the great Laver , but were araied with glorious Apparel , Exod. 28.2 . This was Typical , to shew God's People are not only washed from gross sin , but adorned with holiness of heart : they bear not only God's Name , but Image . Tamerlain refused a Pot of Gold , when he saw it had not his Fathers stamp upon it , but the Roman stamp . Holiness is God's stamp , if he doth not see this stamp upon us , he will not own us for his Covenant People . Use 3. of Exhort . To such as are out of Covenant , labour to get into Covenant and have God for your God. How glad would the old World have been of an Ark ? How industrious should we be to get within the Arke of the Covenant . Consider 1. the Misery of such as live and die out of Covenant with God. 1. Such have none to go to in an hour of distress . When Conscience accuseth , when Sickness approacheth ( which is but an Harbinger to bespeak a Loding for Death ) then what will you do ? whither will you fly ? will you look to Christ for help ? He is a Mediator only for such as are in Covenant . O! how will you be filled with horrour and despair , and be as Saul , 1 Sam. 15.28 . The Philistines make war against me , and the Lord is departed . 2. Till you are in Covenant with God , there is no Mercy . The Mercy-Seat was placed upon the Ark , and the Mercy-Seat was no larger then the Ark ; to shew , that the Mercy of God reacheth no further then the Covenant . 2. The Excellency of the Covenant of Grace ; it is a better Covenant then the first made with Adam . 1. Because it is more friendly and propitious . Those Services which would have been rejected in the first Covenant , are accepted in the second . Here God accepts of the Will for the Deed , 2 Cor. 8.10 . here sincerity is crowned . In the Covenant of Grace , wherein we are weak , God will give strength , and wherein we come short , God will accept of a Surety . 2. It is a better Covenant , because it is surer . 2 Sam. 23.5 . Thou hast made with me an everlasting Covenant , ordered in all things and sure . The first Covenant was not sure , it stood upon a tottering foundation , Works ; Adam had no sooner a stock of Righteousness to trade with , but he broke ; but the Covenant of Grace is sure , it is confirmed with God's Decree , and it rests upon two mighty Pillars , the Oath of God , and the Blood of God. 3. It hath better Priviledges . The Covenant of Grace brings preferment . Our Nature is now more enobled , we are rais'd to higher Glory then in Innocency , we are advanced to sit upon Christ's Throne , Rev. 3.21 . we are by virtue of the Covenant of Grace nearer to Christ then the Angels . They are his Friends , we his Spouse . 3. God is willing to be in Covenant with you . Why doth God woe and beseech you by his Ambassadors to be reconciled , if he were not willing to be in Covenant ? Object . I would fain be in Covenant with God , but I have been a great sinner , and I fear God will not admit me into Covenant . Resp. If thou seest thy sins , and loathest thy self for them , yet God will take thee into Covenant , Isa. 43.24 . Thou hast wearied me with thy iniquities ; I , even I am he that blotteth out thy transgressions . As the Sea covers great Rocks , so God's Covenant-Mercy covers great Sins . Some of the Jews that crucified Christ , yet had their sins washed away in his Blood. Object . But I am not worthy that ever God should admit me into Covenant . Answ. It never came into God's thoughts to make a New Covenant upon Terms of Worthiness . If God should shew Mercy to none but such as are worthy , then he must shew Mercy to none at all . But , it is God's design in the New Covenant to advance the riches of Grace , to love us freely , and when we have no worthiness of our own , to accept us through Christ's worthiness . Therefore let not unworthiness discourage you ; it is not unworthiness excludes any from the Covenant , but unwillingness . Quest. What shall we do that we may be in Covenant with God ? Answ. 1. Seek to God by Prayer . Exige à Domino misericordiam , Aug. Lord be my God in Covenant . The Lord hath made an express Promise , that upon our Prayer to him , the Covenant shall be ratified , he will be our God , and we shall be his People ; Zach. 13.9 . They shall call upon my Name , and I will hear them ; I will say it is my people , and they shall say , The Lord is my God. Only it must be an importunate Prayer . Come as earnest Suiters , resolve to take no denial . 2. If you would be in Covenant with God , break off the Covenant with Sin ; before the Marriage-Covenant , there must be a Divorce , 1 Sam. 7.3 . If ye return to the Lord with all your hearts , put away the strange gods ; and they put away Ashtaroth ; viz. their Female Gods. Will any King enter into Covenant with that Man who is in League with his Enemies ? 3. If you would enter into the Bond of the Covenant , get Faith in the Blood of the Covenant . Christ's Blood is the Blood of Atonement ; believe in this Blood and you are safely arked in God's Mercy ; Eph. 2.13 . Ye are made nigh to the blood of Christ. Use 4. Of Comfort to such as can make out their Covenant Interest in God : 1. You that are in Covenant with God , all your sins are pardoned . Pardon is the crowning Mercy , Psal. 103.3 . Who forgiveth thy iniquity , who crowneth thee , &c. This is a branch of the Covenant , Ier. 31.33 . I will be their God , and I will forgive their iniquity . Sin being pardoned , all wrath ceaseth . How terrible is it when but a Spark of God's Wrath flies into a Man's Conscience ; but sin being forgiven , no more wrath . God doth not appear now in the Fire , or Earthquake , but covered with a Rain-bow full of Mercy . 2. All your Temporal Mercies are Fruits of the Covenant . Wicked Men have Mercies by Providence , not by virtue of a Covenant ; with Gods leave , not with his Love. But such as are in Covenant have their Mercies sweetned with God's Love , and they swim to them in the Blood of Christ. As Naaman said to Gehazi , 2 Kings 5.23 . Take two Talents , so saith God to such as are in Covenant , Take two Talents ; take Health , and take Christ with it ; take Riches , and take my Love with them ; take the Venison , and take the Blessing with it : Take two Talents . 3. You may upon all Occasions plead the Covenant . If you are haunted with Temptation , plead the Covenant ; Lord , thou hast promised to bruise Satan under my feet shortly ; wilt thou suffer thy Child to be thus worried ? take off the roaring Lion. If in want , plead the Covenant ; Lord , thou hast said , I shall want no good thing , wilt thou save me from Hell , and not from Want ? wilt thou give me a Kingdom , and deny me daily Bread ? 4. If in Covenant with God , all things shall co-operate for your Good : Etiam mala cedunt in bonum . Psal. 25.10 . Not only golden paths , but his bloody paths . Every wind of Providence shall blow them nearer Heaven . Affliction shall humble and purifie , Hebr. 12.10 . Out of the bitterest Drug , God distils your Salvation . Afflictions add to the Saints Glory . The more the Diamond is cut , the more it sparkles ; the heavier the Saints Cross , the heavier shall be their Crown . 5. If thou art in Covenant once , then for ever in Covenant . The Text calls it Berith Gnolam , an everlasting Covenant . Such as are in Covenant are elected ; God's electing Love is unchangeable , Ier. 32.40 . I will make an everlasting Covenant with them , that I will not turn away from them , but I will put my fear in ther heart , that they shall not depart from me . God will so love the Saints , that he will not forsake them : and the Saints shall so fear God , that they shall not forsake him . 'T is Berith Gnolam , a Covenant of Eternity ; it must be so ; for who is this Covenant made with ? is it not with Believers ? and have not they Coalition and Union with Christ ; Christ is the Head , they are the Body , Eph. 1.23 . This is a near Union , much like that Union between God the Father and Christ , Iohn 17.21 . As thou Father art in me , and I in thee , that they also may be one in us . Now the Union between Christ and the Saints being so inseparable , it can never be dissolved , or the Covenant made void ; you may die with Comfort . 6. Thou art in Covenant with God , and thou art going to thy God , behold a Death-bed Cordial ; Death breaks the Union between the Body and the Soul , but perfects the Union between Christ and the Soul. This hath made the Saints desire Death , as the Bride the Wedding-day , Phil. 1.23 . Cupio dissolvi , Lead me Lord to that Glory ( said one ) a glympse whereof I have seen , as in a Glass , darkly . Use 5. of Direct . To shew you how you should walk who have tasted of Covenant-Mercy , Live as a People in Covenant with God. As you differ from others in respect of Dignity , so you must in point of Carriage . 1. You must love this God. God's Love to you calls for Love. 1. It is Amor Gratiatus , a free Love. Why should God pass by others and take you into a League of Friendship with himself ? In the Law God passed by the Lion and Eagle , and chose the Dove ; so he passes by the Noble and Mighty . 2. It is Amor plenns , a full Love. When God takes you into Covenant , you are his Hephsibah , Isa. 62.3 . his delight is in you ; he gives you the Key of all his Treasure , he heaps Pearls upon you , he settles Heaven and Earth upon you ; he gives you a Bunch of Grapes by the way , and saith , Son , all I have is thine . And doth not all this call for Love ? Who can tread upon these hot Coals , and his heart not burn in love to God ? 2. Walk Holily . The Covenant hath made you a Royal Nation , therefore be an holy People . Shine as Lights in the World ; live as Earthly Angels . God hath taken you into Covenant , that you and he may have Communion together : and what is it keeps up your Communion with God , but Holiness . 3. Walk thankfully , Psal. 103.1 . God is your God in Covenant ; he hath done more for you , then if he had made you ride upon the high Places of the Earth , and given you Crowns and Scepters . O! Take the Cup of Salvation , and bless the Lord. Eternity will be little enough to praise him . Musitians love to play on their Musick where there is the loudest sound ; and God loves to bestow his Mercies where he may have the loudest Praises . You that have Angels Reward , do Angels Work. Begin that Work of Praise here , which you hope to be always doing in Heaven . CHRIST the Mediator of the Covenant . HEB. 12.24 . Iesus the Mediator of the new Covenant , &c. JEsus Christ is the Sum and Quintessence of the Gospel ; the Wonder of Angels ; the Joy and Triumph of Saints . The Name of Christ is sweet , it is as Musick in the Ear , Honey in the Mouth , and a Cordial at the Heart . I shall wave the Context , and only speak of that which concerns our present Purpose : Having discours'd of the Covenant of Grace , I shall speak now of the Mediator of the Covenant , and the Restorer of lapsed Sinners , IESUS the Mediator of the Covenant . There are several Names and Titles in Scripture given to Christ , as the Great Restorer of Mankind : 1. Sometimes he is called a Saviour , Matth. 1.21 . His name shall be called Iesus . The Hebrew word for Jesus Ioshuang , signifies a Saviour ; and whom he saves from Hell he saves from Sin : where Christ is a Saviour he is a Sanctifier , Matth. 1.21 . He shall save his people from their sins . There is no other Saviour , Acts 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither is there salvation in any other . As there was but one Ark to save the World from drowning , so there is but one Jesus to save Sinners from damning . As Naomi said to her Daughters-in-law , Ruth 1.11 . Are there yet any more sons in my womb ? So hath God any other Sons in the Womb of his Eternal Decree , to be Saviours to us , besides Christ ? Job 28.13 . Where shall wisdom be found ? the deep saith it is not in me , and the sea saith it is not with me . Let me allude , Where shall Salvation be found ? The Angel saith it is not in me ; Morality saith it is not in me ; the Ordinance saith it is not in me : Christ alone is the Well-spring of Life , the Ordinance is the Conduit-pipe that conveys Salvation , but Christ is the Spring that feeds it , Neither is there salvation in any other . 2. Sometimes Christ is called a Redeemer , Isa. 59.20 . The redeemer shall come to Sion . Some understand it of Cyrus , others of an Angel , but the most ancient Iewish Doctors understand it of Christ the Redeemer of the Elect : Job 19.25 . My redeemer liveth . The Hebrew word for Redeemer , Goel , signifies such an one as is near a Kin , and hath Right to redeem a Mortgage . So Christ is near a kin to us , being our Elder Brother , therefore hath the best right to redeem us . 3. Christ is called a Mediator in the Text , Iesus the mediator of the new covenant . The Greek word for Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a middle Person , one that doth make up the breach between two disagreeing Parties . God and we were at Variance by Sin , now Christ doth Mediate and Umpire between us ; he reconciles us to God through his Bloud , therefore is call'd the Mediator of the New Covenant . There is no way of Communion and Intercourse between God and Man , but in and through a Mediator : Christ takes away the Enmity in us , and the Wrath in God , and so makes Peace ; nor is Christ only a Mediator of Reconciliation , but Intercession , Heb. 9.24 . Christ is entred not into the holy place made with hands , but into heaven itself , now to appear in the presence of God for us . The Priest when he had slain the Sacrifice was to go with the Bloud before the Altar and Mercy-seat , and show it to the Lord. Now in Christ our Blessed Mediator consider two things , 1. His Person . 2. His Graces . 1. His Person : His Person is amiable , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all made up of Love and Beauty . He is the Effigies of his Father , Heb. 1.3 . The express image of his person . Consider , 1. Christ's Person in two Natures . 2. His two Natures in one Person . 1. Christ's Person in two Natures : 1. Look upon his Humane Nature as Incarnate . The Valentinians deny his Humane Nature ; but Joh. 1.14 . The Word was made Flesh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is spoken of Christ , the promised Messiah . Christ took our Flesh that the same Nature which sinned might suffer ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The word made flesh , that through the Glass of his Humane Nature we might look upon God. Quest. Why is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word ? Resp. Because as a Word is the Interpreter of the Mind , and reveals what is in a Man's breast , so Jesus Christ reveals his Father's Mind to us , concerning the great Matters of our Salvation , Iohn 1.18 . Were it not for CHRIST's Manhood , the sight of the Godhead would be formidable to us : but through Christ's Flesh we may look upon God without Terrour . And Christ took our Flesh that he might know how to pity us ; he knows what it is to be faint , sorrowful , tempted , Psal. 103.14 . He knows our frame . And he took our Flesh that he might ( as Austin saith , ) Ennoble our Humane Nature with Honour . Christ having married our Flesh , hath exalted it above the Angelical Nature . 2. Look upon Christ's Divine Nature : Christ may fitly be compared to Iacob's Ladder , Gen. 28.12 . which reached from Earth to Heaven ; Christ's Humane Nature was the foot of the Ladder which stood upon Earth , his Divine Nature the top of the Ladder , which reached to Heaven . This being a grand Article of our Faith , I shall amplifie : I know the Arians , Socinians , Ebionites would rob Christ of the best Jewel of his Crown , his Godhead ; but the Apostolical , Nicene , Athanasian Creed , affirm Christ's Deity , to this the Churches of Helvetia , Bohemia , Wittembergh , Transylvania , &c. give their full Consent ; and the Scripture is clear for it . He is call'd the Mighty God , Isa. 9.6 . El Gibber ; and in him dwells the fulness of the Godhead , Col. 2.9 . He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same Nature and Essence with the Father . So Athanasius , Basil , Chrysostom , 1. Is God the Father call'd Almighty , so is Christ , Rev. 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty . 2. Is God the Father the Heart-searcher , so is Christ , Ioh. 2.25 . He knew their thoughts . 3. Is God the Father Omnipresent , so is Christ , Joh. 3.13 . The Son of man which is in heaven . Christ as God was then in Heaven , when as Man he was upon the Earth . Quest. Is God Eternal ? Resp. Christ is the Everlasting Father , Isa. 9.6 . which Scripture may be urged against the Cerinthian Hereticks who deny'd the Pre-existency of Christ's Godhead , and held that Christ had no being till he derived it from the Virgin Mary . 4. Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine Worship belong to the first Person in the Trinity ? so it doth to Christ , Ioh. 5.23 . Heb. 1.6 . Let all the angels of God worship him . 5. Is Creation proper to the Deity ? This is a Flower of Christ's Crown , Col. 1.16 . By him were all things created . 6. Is Invocation proper to the Deity ? This is given to Christ , Acts 7. Lord Iesus receive my spirit . 7. Is Recumbency and Trust peculiar to God the Father ? This is given to Christ , Joh. 14.1 . Ye believe in God , believe also in me . Christ must needs be God , not only that the Divine Nature might support the Humane from sinking under God's Wrath , but also to give Value and Weight to his Sufferings . Christ being God , his Death and Passion is Meritorious ; Christ's Bloud is called Sanguis Dei , The Bloud of God , Acts 20.28 . because the Person who was offered in Sacrifice was God as well as Man. This is an invincible Support to Believers ; it was God who was offended , and it was God who satisfied . Thus Christ's Person in two Natures . 2. Consider Christ's two Natures in one Person : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God-Man ; 1 Tim. 3.16 . God manifest in the flesh . Christ had a twofold Substance , Divine and Humane , yet not a twofold Subsistance , both Natures make but one Christ : A Siens may be grafted into another Tree , a Pear-tree into an Apple , which though it bear different Fruits is but one Tree : So Christ's Manhood is united to the Godhead in an ineffable manner ; yet though here are two Natures , yet but one Person . This Union of the two Natures in Christ was not by Transmutation , the Divine Nature chang'd into the Humane , or the Humane into the Divine ; nor by Mixture , the two Natures mingled together , as Wine and Water are mixed : Both the Natures of Christ remain distinct , yet make not two distinct Persons , but one Person , the Humane Nature not God , yet one with God. 3. Consider Christ our Mediator in his Graces : These are the sweet Savour of his Oyntments that make the Virgins love him . Christ our Blessed Mediator is said to be full of grace and truth , Joh. 1.14 . He had the anointing of the Spirit without measure , Joh. 3.34 . Grace in Christ is after a more eminent and glorious manner then it is in any of the Saints . 1. Jesus Christ our Mediator hath Perfection in every Grace : Col. 1.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He is a Panoply , Magazine and Store-house of all Heavenly Treasure , all Fulness : This no Saint on Earth hath , he may excel in one Grace , but not in all ; as Abraham was eminent for Faith ; Moses for Meekness , but Christ excells in every Grace . 2. There is a never-failing Fulness of Grace in Christ : Grace in the Saints is Ebbing and Flowing , it is not always in the same degree and proportion : At one time David's Faith was strong , at another time so faint and weak , that you could hardly feel any Pulse , Psal. 31.22 . I said I am cut off from before thine eyes ; but Grace in Christ is a never-failing Fulness , it did never abate in the least degree ; he never lost a drop of his Holiness . What was said of Ioseph , may more truly be applied to Christ , Gen. 49.23 . The archers shot at him , but his bow abode in strength . Men and Devils shot at him , but his Grace remain'd in its full vigour and strength ; His bow abode in strength . 3. Grace in Christ is Communicative : His Grace is for us ; the holy Oyl of the Spirit was poured on the head of this Blessed Aaron , that it might run down upon us . The Saints have not Grace to bestow on others : when the foolish Virgins would have bought Oyl of their Neighbour-Virgins , Matth. 25.9 . Give us of your oyl , for our lamps are gone out . The wise Virgins answer'd , Not so , least there be not enough for us and you . The Saints have no Grace to spare to others ; but Christ diffuseth his Grace to others . Grace in the Saints is as Water in the Vessel , Grace in Christ is as Water in the Spring , Joh. 1.16 . Of his fulness have we received grace for grace . Set a Glass under a Still or Limbeck , and it receives Water from the Limbeck drop by drop : So the Saints have the Drops and Influences of Christ's Grace distilling upon them . What a rich Consolation is this to those who either have no Grace , or their Stock is but low ; they may go to Christ the Mediator , as to a Treasury of Grace ; Lord , I am indigent , but whether should I carry my empty Vessel but to a full Fountain , Psal. 87.7 . all my fresh Springs are in thee ; I am guilty , thou hast Blood to pardon me ; I am polluted , thou hast Grace to cleanse me ; I am sick unto death , thou hast the Balm of Gilead to heal me , Gen. 41.56 . Ioseph opened all the Store-houses of Corn : Christ is our Ioseph that opens all the Treasuries and Store-houses of Grace , and communicates to us . He is not only sweet as the Honey-comb , but drops as the Honey-comb . This is a great comfort , in Christ our Mediator there is a Cornucopia , and fulness of all Grace , and Christ is desirous that we should come to him for Grace , like the full Breast that akes till it be drawn . Use 1. Admire the Glory of this Mediator , he is God-Man , he is co-essentially glorious with the Father . All the Jews that saw Christ in the Flesh , did not see his God-head : all that saw the Man , did not see the Messiah . The Temple of Solomon within was embellished with Gold : Travellers , as they passed along , might see the outside of the Temple , but only the Priests saw the Glory which sparkled within the Temple ; only Believers , who are made Priests unto God , Rev. 1.6 . see Christ's glorious inside , the God-head shining through the Manhood . Use 2. If Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God Man in one Person , then look unto Iesus Christ alone for Salvation . There must be something of the Godhead to fasten our Hope upon ; in Christ there 's Godhead and Manhood Hypostatically united . If we could weep Rivers of Tears , out-fast Moses on the Mount , if we were exact Moralists , touching the Law blameless , if we could arrive at the highest degree of Sanctification in this Life , all this would not save us without looking to the Merits of him who is God : our perfect Holiness in Heaven is not the cause of our Salvation , but the Righteousness of Jesus Christ. To this therefore did Paul fly , as to the Horns of the Altar , Phil. 3.9 . That I may be found in him , not having my own righteousness . 'T is true we may look to our Graces as Evidences of Salvation , but Christ's Bloud only as the Cause . In the time of Noah's Flood , all that trusted to the high Hills and Trees , and not to the Ark , were drowned : Heb. 12.2 . Looking unto Iesus ; and so look unto him as to believe in him , that so Christ may not only be united to our Nature , but to our Persons , Joh. 20.31 . That believing you may have life thorow his name . Use 3. Is Jesus Christ God and Man in one Person ? This as it shews the Dignity of Believers , that they are nearly related to one of the greatest Persons that is , Col. 2.9 . In him dwells the fulness of the Godhead bodily ; so it is of unspeakable Comfort , Christ's two Natures being married together , the Divine and Humane ; all that Christ in either of his Natures can do for Believers , he will do : In his Humane Nature he Prays for them , in his Divine Nature he Merits for them . This for the Person of our Mediator . Use 4. Admire the Love of Christ our Mediator ; that he should humble himself , and take our Flesh , that he might redeem us . Believers should put Christ in their bosom , as the Spouse did Cant. 1.13 . lye betwixt my Breasts . What was said of Ignatius , that the Name of Jesus was found written in his heart , should be verified of every Saint , he should have Jesus Christ written in his heart . CHRIST a Prophet . DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet , &c. HAving spoken of the Person of Christ , we are next to speak of the Offices of Christ , Prophetical , Priestly , Regal . 1. Prophetical , The Lord thy God will raise up unto thee a Prophet . Enunciatur hic locus de Christo , 't is spoken of Christ. There are several Names given to Christ as a Prophet : He is called the Counsellor , Isa. 6.9 . In uno Christo Angelus faederis completur , Fagius . The Angel of the Covenant , Mal. 3.1 . a Lamp , 2 Sam. 22.29 . the bright Morning-star , Rev. 22.16 . Jesus Christ is the great Prophet of his Church ; the Woman of Samaria gave a shrewd guess , Iohn 4.19 . He is the best Teacher ; he makes all other teaching effectual , Luke 24.45 . Then opened he their Understanding . He did not only open the Scriptures , but opened their Understanding . He teacheth to profit , Isa. 48.17 . I am the Lord thy God who teacheth thee to profit . Quest. How Christ teacheth ? Resp. 1. Externally , By his Word , Psal. 119.105 . Thy Word is a Lamp unto my feet . Such as pretend to have a Light or Revelation above the Word , or contrary to it , never had their Teaching from Christ , Isa. 8.20 . 2. Christ teacheth these sacred Mysteries , Inwardly , by the Spirit , John 16.13 . The World knows not what it is , 1 Cor. 2.14 . The natural man receives not the things of God , neither can ye know them . He knows not what it is to be Transformed by the renewing of the mind , Rom. 12.2 . or what the inward workings of the Spirit means ; these are Riddles and Paradoxes to him . He may have more insight into the things of the World then a Believer , but he doth not see the deep things of God. A Swine may see an Acorn under the Tree , but he cannot see a Star : he who is taught of Christ sees the Arcana imperii , the Secrets of the Kingdom of Heaven . Quest. What are the Lessons Christ teacheth ? Answ. 1. He teacheth us to see into our own Hearts . Take the most Mercurial Wits , the greatest Politicians , that understand the Mysteries of State , yet they know not the Mysteries of their own Hearts , they cannot believe there is that Evil in them as is , 2 Kings 8.13 . Is thy servant a dog ? Grande profundum est homo , Aug. The Heart is a great deep which is not easily fathomed . But Christ , when he teacheth , removes the Vail of Ignorance , and lights a Man into his own Heart . And now he sees swarms of vain Thoughts , he blusheth to see how Sin mingles with his Duties , his Stars are mixt with Clouds ; he prays , as Austin , that God would deliver him from himself . 2. The second Lesson Christ teacheth , is the Vanity of the Creature . A Natural Man sets up his Happiness here , worships the golden Image ; but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning , he looks upon the Creature in its night dress , sees it to be empty and unsatisfying , not commensurate to an Heaven-born Soul. Solomon had put all the Creatures into a Limbeck , and when he came to extract the Spirits and Quintissence , all was Vanity , Eccl. 2.11 . The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Show or Apparition ▪ 1 Cor. 7.31 . having no intrinsical Goodness . 3. The third Lesson is the Excellency of Things unseen . Christ gives the Soul a sight of Glory , a prospect of Eternity , 2 Cor. 4.18 . We look not at things which are seen , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things which are not seen . Moses saw him who is invisible , Hebr. 11.27 . And the Patriarks saw a better Country , viz. an heavenly , Hebr. 11.16 . where Delights of Angels , Rivers of Pleasure , the Flower of Joy fully ripe and blown . Quest. How doth Christ's Teaching differ from other Teaching ? Resp. Several ways . 1. Christ teacheth the Heart . Others may teach the Ear , Christ the Heart , Acts 16.14 . Whose heart the Lord opened . All that the Dispensers of the Word can do , is but to work Knowledge , Christ works Grace . They can but give you the light of the Truth , Christ gives you the love of the Truth . They can only teach you what to believe , Christ teacheth how to believe . 2 Christ gives us a Taste of the Word ; Ministers may set the Food of the Word before you , and carve it out to you , but it is only Christ causeth you to taste it , 1 Pet. 2.3 . If so be ye have tasted , the Lord is gracious . Psal. 34.8 . Taste and see that the Lord is good . It is one thing to hear a Truth preached , another thing to taste it ; one thing to read a Promise , another thing to taste it . David had got a taste of the Word , Psal. 119.102 , 103. Thou hast taught me . How sweet are thy words unto my taste ! yea , sweeter then honey to my mouth . The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the savour of Knowledge , 2 Cor. 2.14 . The light of Knowledge is one thing , the savour another . Christ makes us taste a savoriness in the Word . 3. Christ when he teacheth makes us obey . Others may instruct , but cannot command obedience . They teach to be humble , but Men remain proud . The Prophet had been denouncing Judgments against the People of Iudah , but they would not hear , Ier. 44.17 . We will do whatsoever goeth out of our own mouth , to bake cakes to the Queen of Heaven . Men come quasi armed in Coat of Male , that the Sword of the Word will not enter ; but when Christ comes to teach , he removes this obstinacy , he not only informs the Judgment , but inclines the Will. He doth not only come with the Light of his Word , but the Rod of his Strength , and makes the stubborn sinner yield to him . His Grace is irresistible . 4. Christ teacheth easily . Others teach with difficulty . Difficulty in finding out a Truth , and in inculcating it , Isa. 28.10 . Precept must be upon precept , line upon line ; some may Teach all their lives , and the Word take no impression . They complain as Isa. 49.4 . I have spent my labour in vain . Plough on Rocks . But Christ the great Prophet teacheth with ease . He can with the least touch of his Spirit convert . He can say , Let there be light ; with a word he conveys Grace . 5. Christ when he teacheth , makes Men willing to learn. Men may teach others , but they have no mind to learn , Prov. 1.7 . Fools despise instruction ; they rage at the Word , as if a Patient should rage at the Physician when he brings him a Cordial : thus backward are Men to their own Salvation . But Christ makes his People a willing people , Psal. 110.3 . they prize Knowledge , and hang it as a Jewel upon their Ear. Those that Christ teacheth , say as Isa. 2.3 . Come let us go up to the Mountain of the Lord , and he will teach us of his ways , and we will walk in them : and as Acts 10.33 . We are all here present before God , to hear all things commanded . 6. Christ when he Teacheth , doth not only illuminate , but animate . He doth so teach , as he doth quicken ; Iohn 8.12 . I am the light of the world , he that follows me shall have lumen vitae , the light of life . By Nature we are dead , therefore unfit for teaching ; who will make an Oration to the Dead ? But Christ teacheth them that are dead , he gives the light of life ; as when Lazarus was dead , Christ said , Come forth , and he made the dead to hear , Lazarus came forth . So when Christ saith to the dead Soul , Come forth of the Grave of Unbelief , he hears Christ's voice , and comes forth ; it is the Light of Life . The Philosophers saith , Calor & lux concrescunt , Light and Heat encrease together . 'T is true here ; where Christ comes with his Light , there is the heat of Spiritual Life going along with it . Use 1. of Information . Branch 1. See here an Argument of Christ's Divinity . Had he not been God , he could never have known the Mind of God , or revealed to us those Arcana Caeli , those deep Mysteries which no Man or Angel could find out . Who but God can anoint the eyes of the blind ? and give not only light , but sight ? who but he who hath the Key of David can open the Heart ? who but God can bow the iron sinew of the Will ? He only who is God can enlighten the Conscience , and make the stoney Heart bleed . Branch 2. See what a Cornucopia , or Plenty of Wisdom is in Christ , who is the Great Doctor of his Church , and gives saving knowledge to all the Elect. The Body of the Sun must needs be full of Charity and Brightness , which enlightens the whole World. Christ is the great Luminary . In him are hid all Treasures of Knowledge , Col. 2.3 . The middle Lamp of the Sanctuary gave light to all the other Lamps . Christ duffuseth his glorious Light to others . We are apt to admire the Learning of Aristotle and Plato ; alas ! what is this poor Spa●k of Light to that which is in Christ , from whose infinite Wisdom both Men and Angels light their Lamp. Branch 3. See the Misery of Men in the state of Nature , before Christ came to be their Prophet , they are inveloped with Ignorance and Da●kness . Men know nothing in a salvifical , sanctified manner ; they know nothing as they ought to know ▪ 1 Cor. 8.2 . This is sad : 1. Men in the dark cannot discern Colours ; so in the state of Nature , they cannot discern between Morality and Grace ; they take one for the other , pro dea nubem . 2. In the dark the greatest Beauty is hid . Let there be rare Flowers in the Garden , and Pictures in the Room , yet in the dark their Beauty is vail'd over ; so , though there be such transcendent Beauty in Christ as amazeth the Angels , a Man in the state of Nature , sees none of this Beauty . What is Christ to him ? or Heaven to him ? the vail is upon his heart ? 3. A Man in the dark is in danger every step he goes ; so a Man in the state of Nature is in danger every step , of falling into Hell. Thus it is before Christ teacheth us ; nay , the darkness in which a Sinner is , while in an unregenerate state , is worse then natural darkness ; for , natural darkness affrights , Gen. 15.12 . An horrour of great darkness fell upon Abraham . But the Spiritual Darkness is not accompanied with horrour , Men tremble not at their condition ; nay , they like their condition well enough , Iohn 3.19 . Men loved darkness . This is their sad condition , till Jesus Christ comes as a Prophet to teach them , and to turn them from darkness to light , and from the power of Satan to God. Branch 4. See the happy condition of the Children of God , they have Christ to be their Prophet , Isa. 54.13 . All thy children shall be taught of the Lord. 1 Cor. 1.30 . He is made to us wisdom . One Man cannot see by anothers eye ; but Believers see with Christ's eyes , in his light they see light : Christ gives them the light of Grace and light of Glory . Use 2. Labour to have Christ for your Prophet , he teacheth savingly , he is an interpreter of a thousand , he can untie those Knots which puzzle the very Angels ; till Christ teach , never learn any Lesson ; till Christ is made to us wisdom , we shall never be wise to Salvation . Quest. What shall we do to have Christ for our Teacher ? Resp. 1. See your need of Christ's Teaching ; you cannot see your way without this Morning Star. Some speak much of the Light of Reason improved : Alas ! the Plumb-line of Reason is too short to Fathom the deep things of God ; the Light of Reason will no more help a Man to believe , then the light of a Candle will help him to understand . A Man can no more by the power of Nature reach Christ , then an Infant can reach the top of the Pyramids , or the Ostridge fly up to the Stars . See your need of Christ's Anointing and Teaching , Rev. 3.18 . 2. Go to Christ to teach you , Psal. 25.5 . Lead me in thy truth , and teach me . As one of the Disciples said , Lord teach us to pray , Luke 11.1 . so , Lord teach me to profit . Do thou light my Lamp , O thou great Prophet of thy Church , give me a Spirit of Wisdom and Revelation , that I may see things in another manner then ever I saw them before . Teach me in the Word to hear thy Voice , and in the Sacrament to discern thy Body , Psal. 13.3 . Lighten mine eyes , &c. Cathedram habet in coelo qui corda docet in terra , Aug. He hath his Pulpit in Heaven who converts Souls . And that we may be encouraged to go to Christ our great Prophet . 1. Jesus Christ is very willing to teach us . Why else did he enter into the Calling of the Ministry ? but to teach the Mysteries of Heaven , Matth. 4.23 . Iesus went about teaching and preaching the Gospel of the Kingdom , and healing all manner of sickness , and all manner of diseases among the people . Why did he take the Office Prophetical upon him ? why was Christ so angry with them that kept away the Key of Knowledge ? Luke 11.52 . why was Christ anointed with the Spirit without measure , but that he might anoint us with Knowledge . Knowledge is in Christ , as Milk in the Breast for the Child . O then go to Christ to Teach ! None in the Gospel came to Christ for sight , but he restored their eye-sight . And sure Christ is more willing to work a cure upon a blind Soul , than ever he was upon a blind Body . 2. There are none so dull and ignorant , but Christ can teach them . Every one is not fit to make a Philosophers Scholar of , Ex omni ligno non fit Mercurius ; but there is none so dull but Christ can make a good Scholar of such as are ignorant , and of low parts . Christ teacheth them in such a manner , that they know more then the great Sages and Wisemen of the World. Hence that saying of St. Augustine , Surgunt indocti & rapiunt coelum , the unlearned Men rise up and take Heaven ; they know the Truths of Christ more savingly then the great admired Rabbies . The duller the Scholar , the more is his skill seen that teacheth . Hence it is , Christ delights in teaching the Ignorant , to get himself more Glory , Isa. 35.5 . The eyes of the blind shall be opened , and the ears of the deaf shall be unstopped . Who would go to teach a blind , or a deaf Man ? yet such dull Scholars Christ teacheth . Such as are blinded with Ignorance , they shall see the Mysteries of the Gospel , and the deaf Ears shall be unstopped . 3. Wait upon the Means of Grace which Christ hath appointed . Though Christ teacheth by his Spirit , yet he teacheth in the use of Ordinances . Wait at the Gates of Wisdoms door ; Ministers are Teachers under Christ , Eph. 4.11 . Pastors and Teachers . We read of Pitchers , and Lamps within the Pitchers , Iudges 7.16 . Ministers are Earthen Vessels , but these Pitchers have Lamps within them to light Souls to Heaven . Christ is said to speak to us from Heaven now , Hebr. 12.25 . viz. by his Ministers , as the King speaks by his Ambassador . Such as wean themselves from the Breast of Ordinances , seldom thrive ; either they grow light in their Head , or lame in their Feet . The Word preached is Christ's Voice in the Mouth of the Minister ; and they that refuse to hear Christ speaking in the Ministry , Christ will refuse to hear them speaking on their Death-bed . 4. If you would have the Teachings of Christ , walk according to that Knowledge which you have already . Use your little knowledge well , and Christ will teach you more , Iohn 7.17 . If any man will do his will , he shall know of my Doctrine , whether it be of God , or whether I speak of my self . A Master seeing his Servant improve a little Stock well , gives him more to trade with . Use 3. If you have been taught by Christ savingly , be thankful : It is your Honour to have GOD for your Teacher ; and that he should teach you , and not others , is matter of admiration and gratulation . O how many knowing men are ignorant ! They are not taught of God ; they have CHRIST's Word to enlighten them , but not his Spirit to sanctifie them . But , that you should have the Inward , as well as the Outward Teaching , that Christ should anoint you with the Heavenly Unction of his Spirit , that you can say , as he Iohn 9.25 . One thing I know , that whereas I was blind , I now see ; O! how thankful should you be to Christ , who hath revealed his Father's Bosom Secrets unto you , Iohn 1.18 . No man hath seen God at any time ; the only begotten Son , which is in the bosom of the Father , he hath declared him . If Alexander thought himself so much obliged to Aristotle , for the Philosophical Instructions he learned from him : O how are we bound to Jesus Christ , this great Prophet , for opening to us the Eternal Purposes of his Love , and revealing to us the Mysteries of the Kingdom of Heaven . CHRIST's Priestly Office. Quest. XV. HOw doth Christ execute the Office of a Priest ? Resp. In his once offering up of himself a Sacrifice to satisfie Divine Justice , and reconcile us to GOD , and in making continual Intercession for us . Heb. 9.26 . Now once in the end of the world hath he appear'd to put away sin ; by the Sacrifice of himself . Quest. What are the parts of Christ's Priestly Office ? Resp. Christ's Priestly Office hath two Parts , his Satisfaction and Intercession . 1. His SATISFACTION , and this consists of two Branches : 1. His Active Obedience , Matth. 3.15 . He fulfill●d all righteousness . Christ did every thing which the Law required ; his holy Life was a Perfect Commentary upon the Law of God ; and he obeyed the Law for us . 2. His Passive Obedience : Our Guilt being transferred and imputed to him , he did undergo the Penalty which was due to us : He appeared to put away sin by the sacrifice of himself . The Paschal Lamb slain , was a Type of Christ who was offered up in Sacrifice for us . Sin could not be done away without Bloud , Heb. 9.22 . Without bloud is no remission . Christ was not only a Lamb without spot , but a Lamb slain . Quest. Why was it require there should be a Priest ? Resp. There needed a Priest to be an Umpire , to mediate between a Guilty Creature , and an Holy God. Quest. How could Christ suffer being God ? Resp. Christ suffered only in the Humane Nature . Quest. But if only Christ's Humanity suffered , how could his suffering satisfie for Sin ? Resp. The Humane Nature being united to the Divine , the Humane Nature did suffer , the Divine did satisfie : Christ's Godhead as it did support the Humane Nature that it did not faint , so it did give Vertue to his Sufferings . The Altar sanctifies the thing offered on it , Matth. 23.19 . so the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death , and made it of infinite value . Quest. Wherein doth the Greatness of Christ's sufferings appear ? Resp. In the Sufferings of his Body , he suffered truly , not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Appearance ; the Apostle calls it Mors Crucis , The Death of the Cross , Phil. 2.8 . Tully when he speaks of this kind of Death , Quid dicam in crucem toilere ? though he were a great Orator , he wanted words to express it . The thoughts of this made Christ sweat drops of Bloud in the Garden , Luke 22.44 . It was an ignominious , painful , cursed Death ; Christ suffered in all his Senses , 1. In his Eyes , they beheld two sad Objects , he saw his Enemies insulting , and his Mother weeping . 2. In his Ears , his Ears were filled with the Revilings of the People , Matth. 27.42 . He saved others , himself he cannot save . 3. In his Smell , when their Drivel fell upon his Face . 4. In his Tast , when they gave him Gall and Vinegar to drink , Bitterness and Sharpness . 5. In his Feeling , his Head suffered with Thorns , his Hands and Feet with the Nails , — Totum pro vulnere Corpus ; Now was this white Lily dyed of a Purple colour . 2. In the Sufferings of his Soul , he was pressed in the Wine-press of his Father 's Wrath. This caused that Vociferation and Outcry on the Cross , My God , my God ; Cur deseruisti ? Christ suffered a double Eclipse upon the Cross , an Eclipse of the Sun , and an Eclipse of the Light of God's Countenance . How bitter was this Agony ? The Evangelist useth three words to express it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He began to be amazed , Mark 14.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He began to faint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be exceeding sorrowful , Matth. 26.37 . Christ felt the Pains of Hell in his Soul , though not locally , yet equivalently . Quest. Why did Christ suffer ? Resp. Surely not for any desert of his own , Dan. 9.26 . The Messiah shall be cut off , but not for himself ; it was for us , Isa. 53.6 . Unus peccat alius plectitor ; He suffered that he might satisfie God's Justice for us . We by our Sins had infinitely wronged God , and could we have shed Rivers of Tears , offered up Millions of Holocausts and Burnt-Offerings , we could never have pacified an angry Deity ; therefore Christ must dye that God's Justice might be satisfied . It is hotly debated among Divines , Whether God could not have forgiven Sin freely without a Sacrifice ? Not to dispute what God could have done , but when we consider God was resolved to have the Law satisfied , and to have Man in a way of Justice as well as Mercy ; then , I say , it was necessary that Christ should lay down his Life as a Sacrifice : 1. To fulfil the Predictions of Scripture , Luke 24.46 . Thus it behoved Christ to suffer . 2. To bring us into Favour with God : 'T is one thing for a Traytor to be pardoned , and another thing to be made a Favourite . Christ's Bloud is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice whereby God is appeased , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Propitiation whereby God becomes gracious and friendly to us . Christ is our Mercy-seat from which God gives Answers of Peace to us . 3. Christ dyed that he might make good his last Will and Testament with his Bloud : There were many Legacies which Christ bequeathed to Believers , which had been all null and void had not he dyed , and by his Death confirm'd the Will , Heb. 9.17 . A Testament is in force after Men are dead : The Mission of Spirit , the Promises , those Legacies , were not in force till Christ's Death ; but Christ by his Bloud hath sealed them , and Believers may lay claim to them . 4. He died that he might purchase for us Glorious Mansions : Therefore Heaven is called not only a promised , but a purchased Possession , Eph. 1.14 . Christ dyed for our Preferment ; He suffered that we might reign ; he hung upon the Cross , that we might fit upon the Throne ; Heaven was shut , &c. Crux Christi clavis Paradisi : The Cross of Christ is the Ladder by which we ascend to Heaven . His Crucifixion is our Coronation . Use 1. In the Bloudy Sacrifice of Christ , see the horrid Nature of Sin : Sin ( it is true ) is odious as it banish'd Adam out of Paradise , and threw the Angels into Hell , but that which doth most of all make it appear Horrid , is this , it made Christ vail his Glory and loose his Bloud . We should look upon Sin with Indignation , and pursue it with an Holy Malice , and shed the Bloud of those Sins shed Christ's Bloud . The sight of Caesar's Bloudy Robe incensed the Romans against them that slew him : The sight of Christ's bleeding Body should incense us against Sin ; let us not parly with it , let not that be our Joy which made Christ a Man of Sorrow . Use 2. Is Christ our Priest sacrific'd , see God's Mercy and Iustice displayed : I may say as the Apostle , Rom. 11.27 . Behold the goodness and severity of God : 1. The Goodness of God in providing a Sacrifice . Had not Christ suffered on the Cross , we must have lain in Hell for ever satisfying God's Justice . 2. The Severity of God : Though it were his own Son , the Son of his Love , and our Sins were but imputed to him , yet God did not spare him , Rom. 8.32 . but his Wrath did flame against him . And if God were thus severe to his own Son , how dreadful will he be one day to his Enemies ? Such as dye in wilful Impenitency must feel the same Wrath as Christ did ; and because they cannot bear it at once , therefore they must be enduring it for ever . Use 3. Is Christ our Priest who was sacrificed for us , then see the endeared Affection of Christ to us Sinners : The Cross ( saith Austin ) was a Pulpit in which Christ preached his Love to the World. That Christ should dye was more then if all the Angels had been turned to Dust : And that Christ should dye as a Malefactor , having the weight of all Mens Sins laid upon him : That he should dye for his Enemies , Rom. 5.10 . The Balm-tree weeps out its precious Balm to heal those that cut and mangle it ; Christ shed his Bloud to heal those that crucified him . And that he should dye freely ; it is call'd the Offering of the Body of Jesus , Heb. 10.10 . And though his Sufferings were so great that they made him sigh , and weep , and bleed , yet they could not make him Repent , Isa. 53.11 . He shall see of the travel of his soul , and be satisfied . Christ had hard travel upon the Cross , yet he doth not repent of it , but thinks his Sweat and Bloud well bestowed , because he sees Redemption brought forth to the World. O infinite amazing Love of Christ ! a Love that passeth Knowledge ! Eph. 3.19 . That neither Man or Angel can paralel . How should we be affected with this Love , if Saul was so affected with David's Kindness in sparing his Life ? How should we be affected with Christ's Kindness in parting with his Life for us ? At Christ's Death and Passion the very Stones did cleave asunder , Matth. 27.5 . The rocks rent . Not to be affected with Christ's Love in dying , is to have Hearts harder then the Rocks . Use 4. Is Christ our Sacrifice ? then see the Excellency of this Sacrifice : 1. It is perfect , Heb. 10.14 . By one offering he hath perfected them that are sanctified . Therefore how impious are the Papists in joyning their Merits , and the Prayers of Saints with Christ's Sacrifice . They offer him up daily in the Mass , as if Christ's Sacrifice on the Cross were imperfect ; this is a Blasphemy against Christ's Priestly Office . 2. Christ's Sacrifice is meritorious , he not only died for our Example , but to merit Salvation : The Person who suffered being God as well as Man , did put Vertue into his Sufferings ; and now our sins are expiated , and God appeased . No sooner did the Messengers say , Uriah is dead ; but David's Anger was pacified , 2 Sam. 11.21 . No sooner did Christ dye but God's Anger is pacified . 3. This Sacrifice is beneficial ; out of the dead Lyon Sampson had Honey ; it procures Justification of our Persons , Acceptance of our Services , Access to God with Boldness , Entrance into the Holy Place of Heaven , Heb. 10.19 . Per latus Christi pa●escit nobis in coelum . Israel passed through the Red Sea to Canaan ; so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan . 2. Use of Exhortation : Branch 1. Let us fiducially apply this Bloud of Christ : All the Vertue of a Medicine is in the applying ; though the Medicine be made of the Bloud of God , it will not heal unless by Faith applyed . As Fire is to the Chymist , so is Faith to a Christian ; the Chymist can do nothing without Fire , so there is nothing done without Faith. Faith makes Christ's Sacrifice ours , Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth , but Gold in the Hand : Faith is the Hand receives Christ's Golden Merits . It is not a Cordial in the Glass refresheth the Spirits , but a Cordial drunk down . Per fidem Christi sanguinem sugimus , Cypr. Faith opens the Orifice of Christ's Wound● , and drinks the precious Cordial of his Bloud . Without Faith Christ himself will not avail us . Branch 2. Let us love a Bleeding Saviour , and let us show our Love to Christ by being ready to suffer for him : Many rejoyce at Christ's Suffering for them , but dream not of their Suffering for him : Ioseph dreamed of his Preferment , but not of his Imprisonment . Was Christ a Sacrifice ? Did he bear God's Wrath for us ? we should bear Man's Wrath for him . Christ's Death was voluntary , Psal. 40.7 . Lo , I come to do thy will , O God. Luke 12.50 . I have a baptism to be baptized with , and how am I straitned till it be accomplished . Christ calls his Sufferings a Baptism : he was to be ( as it were ) baptized in his own Bloud ; And how did he thirst for that time ▪ How am I straitned ! Oh then let us be willing to suffer for Christ ! Christ hath taken away the Venom and Sting of the Saint's Sufferings : there is no Wrath in their Cup. Our Sufferings Christ can make sweet . As there was Oyl mix'd in the Peace-Offering : So ▪ God can mix the Oyl of Gladness with our Sufferings . The ringing of my Chain is sweet Musick in my Ears , Landgrave of Hesse . Life must be parted with shortly , what is it to part with it a little sooner , as a Sacrifice to Christ , as a Seal of our Sincerity , and a Pledge of Thankfulness . 3. Use of Consolation : This Sacrifice of Christ's Bloud may infinitely comfort us . This is the Bloud of Atonement ; Christ's Cross is , Cardo salutis , Calv. The Hing and Foundation of our Comfort . 1. This Bloud comforts in case of Guilt : O saith the Soul , my sins trouble me ; why , Christ's Bloud was shed for the Remission of Sin , Mat. 26.28 . Let us see our sins laid on Christ , and then they are no more ours but his . 2. In case of Pollution : Christ's Bloud is an healing and cleansing Bloud : 1. It is healing , Isa. 53.5 . With his stripes we are healed . It is the best Weapon-Salve , it heals at a distance : though Christ be in Heaven , we may feel the Vertue of his Bloud healing our bloudy Issue . 2. And it is cleansing : 'T is therefore compar'd to Fountain-water , Zec. 13.1 . The Word is a Glass to show us our Spots , and Christ's Bloud is a Fountain to wash them away ; it turns Leprosy into Purity : 1 Joh. 1.7 . The bloud of Iesus cleanseth us from all our sin . There is indeed one Spot so black that Christ's Bloud doth not wash away , viz. The Sin against the Holy Ghost . — Not but that there is Vertue enough in Christ's Bloud to wash it away ; but he who hath sinned that Sin , will not be washed , he contemns Christ's Bloud , and tramples it under foot , Heb. 10.29 . Thus we see what a strong Cordial Christ's Bloud is , it is the Anchor-hold of our Faith , the Spring of our Joy , the Crown of our Desires , and the only Support both in Life and Death . In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud : Christ dyed both as a Purchaser and as a Conquerour : 1. As a Purchaser in regard of God , having by his Bloud obtained our Salvation . 2. And as a Conqueror in regard of Satan , the Cross being his Triumphant Chariot , whe●ein he hath led Hell and Death captive . Use ult . Bless God for this precious Sacrifice of Christ's Death , Psal. 103.1 . Bless the Lord , O my soul. And for what doth David bless him ? Who redeemeth thy life from destruction . Christ gave himself a Sin-offering for us , let us give ourselves a Thank-offering to him . If a Man redeem another out of Debt , will not he be grateful ? How deeply do we stand obliged to Christ , who hath redeemed us from Hell and Damnation , Rev. 5.9 . And they sung a new Song , saying , Thou art worthy to take the Book , and open the Seals , for thou wast slain , and hast redeemed us to God by thy Blood. Let our Hearts and Tongues join in consort to bless God , and let us shew our Thankfulness to Christ by Fruitfulness ; let us bring forth ( as Spice-Trees ) the Fruits of Humility , Zeal , Good-works . This is to live unto him , who hath died for us , 2 Cor. 5.15 . The Wise-men did not only worship Christ , but presented him with Gifts , Gold , and Frankincense , and Myrrhe , Matth. 2.11 . Let us present Christ with the Fruits of Righteousness , which are unto the Glory and Praise of God. CHRIST's Intercession . ROM . 8.34 . Who also maketh Intercession for us . WHen Aaron entred into the Holy Place , his Bells gave a Sound ; so Christ having entred into Heaven , his Intercession makes a melodious sound in the Ears of God. Christ , though he be exalted to Glory , hath not laid aside his Bowels of Compassion , but is still mindful of his Body Mystical ; as Ioseph was mindful of his Father and Brethren , when he was exalted to the Court. Who also maketh Intercession for us . — To Intercede is to make Request in the behalf of another . Christ is the great Master of Requests in Heaven ; Christus est Catholicus Patris Sacerdos , Tertul. Quest. What are the Qualifications of our Intercessor ? Resp. 1. He is holy , Hebr. 7.26 . For such an High Priest became us , who is holy , undefiled , separate from sinners . Christ knew no sin , 2 Cor. 5.21 . he knew sin in the weight , not in the act . It was requisite that he who was to do away the sins of others , should himself be without sin . Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest. 2. He is faithful , Hebr. 2.17 . It behoved him to be like unto his brethren , that he might be a faithful High Priest. Moses was faithful as a Servant , Christ as a Son , Hebr. 3.5 . he doth not forget any Cause he hath to plead , nor doth he use any deceit in pleading . An ordinary Attorney may either leave out some word which might make for the Client , or put in a word against him , having receiv'd a Fee on both sides ; but Christ is true to the Cause he pleads ; we may leave our Matters with him , we may trust our Lives and Souls in his hand . 3. He never dies . The Priests under the Law , while their Office lived , they themselves died , Hebr. 7.23 . They were not suffered to continue by reason of death : but Christ ever lives to make Intercession , Hebr. 7.25 . He hath no Succession in his Priesthood . Quest. Who Christ intercedes for ? Resp. Not for all promiscuously , Iohn 17.9 . but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood ; but his Blood was shed only for the Elect , therefore his Prayers only reach them . The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast ; so Christ goes into Heaven only with the Names of the Elect upon his Breast . Christ interceeds for the weakest Believers , Iohn 17.20 . and for all the sins of Believers . In the Law there were some sins the High Priest was neither to offer Sacrifice for , nor yet to offer Prayer , Numb . 15.30 . The Soul that doth ought presumptuously shall be cut off . The Priest might offer up Prayer for sins of Ignorance , but not of Presumption : but Christ's Intercession extends to all the sins of the Elect . Of what a bloody colour was David's sin , yet it did not exclude Christ's Intercession . Quest. What doth Christ in the Work of Intercession ? Resp. Three things . 1. He presents the Merit of his Blood to his Father , and in the Virtue of that Price paid , pleads for Mercy . The High Priest was herein a lively Type of Christ ; Aaron was to do four things : 1. Kill the Beast ; 2. to enter with the Blood into the Holy of Holies ; 3. to sprinkle the Mercy Seat with the Blood ; 4. to kindle the Incense , and with the smoak of it cause a Cloud to arise over the Mercy Seat , and so the Atonement was made , Lev. 16.11 , 12 , 13 , 14 , 15 , 16. Christ our High Priest did exactly answer to this Type ; He was offered up in Sacrifice , that Answers to the Priests killing the Bullock : And Christ is gone up into Heaven , that Answers to to the Priests going into the Holy of Holies : And he spreads his Blood before his Father , that Answers to the Priests sprinkling the Blood upon the Mercy Seat. And he prays to his Father , that for his Blood sake he would be propitious to Sinners , that Answers to the Cloud of Incense going up : And through his Intercession God is pacified , that Answers to the Priests making Atonement . 2. Christ by his Intercession answers all Bills of Indictment brought in against the Elect. Believers do what they can ; Sin , and then Satan accuseth them to God , and Conscience accuseth them to themselves , now , Christ by his Intercession answers all these Accusations , Rom. 8.33 . Who shall lay any thing to the charge of God's Elect ? it is Christ who makes Intercession for us . When Aesculus was accused for some Impiety , his Brother stood up for him , and shewed the Magistrates how he had lost his hand in the Service of the State , and so obtained his pardon . Thus when Satan accuseth the Saints , or the Justice of God lays any thing to their charge , Christ shews his own wounds , and by Virtue of his bloody Sufferings , he answers all the Demands and Challenges of the Law , and counter-works Satan's Accusations . 3. Christ by his Intercession calls for an Acquittance ; Lord , let the sinner be absolved from guilt ; and in this sence Christ is called an Advocate , 1 Iohn 2.1 . He requires that the Sinner be set free in the Court. An Advocate differs much from an Orator ; an Orator useth Rhetorick to perswade and entreat the Judge to shew Mercy to another : but an Advocate tells the Judge what is Law : thus Christ appears in Heaven as an Advocate , he represents what is Law. When God's Justice opens the Debt-Book , Christ opens the Law-Book : Lord , saith he , thou art a just God , and will not be pacified without Blood , lo here , the Blood is shed , therefore in Justice give me a Discharge for these distressed Creatures . 'T is equal that the Law being satisfied , the Sinner should be acquitted . And upon Christ's Plea , God sets his hand to the Sinner's Pardon . Quest. In what manner Christ interceeds ? Answ. 1. Freely ; he pleads our Cause in Heaven , and takes no Fee. An ordinary Lawyer will have his Fee , and sometimes a Bribe too ; but Christ is not Mercenary : How many Causes doth he plead every day in Heaven , and will take nothing . As Christ laid down his Life freely , Iohn 10.15 , 18. so he interceeds freely . 2. Feelingly ; He is sensible of our condition as his own ; Hebr. 4.15 . We have not an High Priest which cannot be touched with the feeling of our Infirmity . As a tender hearted Mother would plead with a Judge for a Child ready to be condemned ; O how would her Bowels work , how would her Tears trickle down , what weeping Rhetorick would she use to the Judge for Mercy . Thus the Lord Jesus is full of Sympathy and Tenderness , Hebr. 2.17 . that he might be a merciful High Priest. Though he hath left his Passion , yet not his Compassion . An ordinary Lawyer is not affected with the Cause he pleads , nor doth he care which way it goes . It is Profit makes him plead , not Affection . But Christ interceeds feelingly ; and that which makes him interceed with Affection , is , it is his own Cause which he pleads . He hath shed his Blood to purchase Life and Salvation for the Elect , and if they should not be saved , he would lose his purchase . 3. Efficaciously . It is a prevailing Intercession . Christ never lost any Cause he pleaded , he was never Non-suited . Christ's Intercession must needs be effectual , if you consider , ( 1. ) The Excellency of his Person ; if the Prayer of a Saint be so prevalent with God : Moses's Prayer did bind God's hands , Exod. 32.10 . Let me alone : and Iacob as a Prince prevailed with God , Gen. 32.28 . and Eliah did by Prayer open and shut Heaven , Iam. 5.17 . Then what is Christ's Prayer ? He is the Son of God , the Son in whom he is well pleased , Matth. 3.17 . What will not a Father grant his Son ? Iohn 11.42 . I know that thou always hearest me . If God could forget , that Christ were a Priest , yet he cannot forget that he is a Son. ( 2. ) Christ prays for nothing but what his Father hath a mind to grant . There is but One Will between Christ and his Father : Christ prays , Sanctifie them through thy Truth ; and this is the will of God , even your sanctification , 1 Thess. 4.3 . so then , if Christ prays for nothing , but what God the Father hath a mind to grant , then he is like to speed . ( 3. ) Christ prays for nothing but what he hath power to give . What he prays for as he is Man , that he hath power to give as he is God , Iohn 17.24 . Father , I will — Father , there he prays as Man ; I will , there he gives as God. This is a great comfort to a Believer , when his Prayer is weak , and he can hardly pray for himself , Christs Prayer in Heaven is mighty and powerful ▪ Though God may refuse Prayer as it comes from us , yet not as it comes from Christ. 4. Christ's Intercession is always ready at hand . The People of God have sins of daily incursion ; and besides these , sometimes they lapse into great sins , and God is provoked , and his Justice is ready to break forth upon them ; but Christ's Intercession is ready at hand , he daily makes up the Breaches between God and them ; he presents the Merit of his Blood to his Father to pacifie him . When the Wrath of God began to break out upon Israel , Aaron presently step'd in with his Censer , and offered Incense , and so the Plague was staid , Numb . 16.47 . so no sooner doth a Child of God offend , and God begins to be angry , but immediately Christ steps in and intercedes ; Father , it is my Child hath offended , though he hath forgotten his Duty , thou hast not lost thy Bowels : O pity him , and let thy Anger be turned away from him . Christ's Intercession is ready at hand , and upon the least failings of the Godly , he stands up and makes Request for them in Heaven . Quest. What are the Fruits of Christ's Intercession ? Resp. 1. Iustification . In Justification there is two things ; 1. Guilt is remitted , 2. Righteousness is imputed , Ier. 23.6 . The Lord our Righteousness . We are reputed not only Righteous , as the Angels , but as Christ , having his Robes put upon us , 2 Cor. 5.21 . But whence is it that we are justified ? 'T is from Christ's Intercession , Rom. 8.33 , 34. Lord , saith Christ , these are the Persons I have died for , look upon them as if they had not sinned , and repute them Righteous . 2 d Fruit. The Unction of the Spirit , 1 Iohn 2.20 . Ye have an Unction from the holy one . This Unction or Anointing is nothing else but the Work of Sanctification in the heart , whereby the Spirit makes us partake of the Divine Nature , 2 Pet. 1.4 . Such as speak of the Philosophers Stone , suppose it to have such a Property that when it toucheth the Mettal , it turns it into Gold ; such a Property hath the Spirit of God upon the Soul , when it toucheth the Soul , it puts into it a Divine Nature , it makes it to be holy , and to resemble God. This sanctifying work of the Spirit , is the fruit of Christ's Intercession , Iohn 7.39 . The Holy Ghost was not yet given , because Iesus was not yet glorified . Christ being glorified and in Heaven , now ▪ he prays the Father ▪ and the Father sends the Spirit , who pours out the holy Anointing upon the Elect. 3 d Fruit. The Purification of our holy Things . It is Christ's work in Heaven , not only to present his own Prayers to his Father , but he prays over our Prayers again , Rev. 8.3 . Another Angel came , having a golden Censer , and there was given to him much Incense , that he should offer it with the Prayers of all Saints upon the golden Altar . This Angel was Christ ; he takes the golden Censer of his Merits , and puts our Prayers into this Censer , and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven . It is observable , Lev. 16.16 . Aaron shall make Atonement for the holy Place : this was Typical , to shew that our holy Duties need to have Atonement made for them . Our best Services , as they come from us , are mixed with Corruption , as Wine that tasts of the Cask , Isa. 64.6 . they are filthy rags : But Christ purifies and sweetens these Services , mixing the sweet odours of his Intercession with them , and now God accepts and Crowns them . What would become of our Duties without an High Priest ? Christ's Intercession doth , to our Prayers , as the Fan to the Chaff , it winnows it from the Corn ; so Christ winnows out the Chaff which intermixeth with our Prayers . 4 th Fruit. Access with boldness unto the Throne of Grace , Hebr. 4.16 . We have a great High Priest that is passed into the Heavens , let us go . Come boldly to the Throne of Grace , we have a Friend at Court that speaks a good word for us , and is following our Cause in Heaven , therefore let this animate and encourage us in Prayer . We think it too much boldness ; what ? such Sinners as we to come for pardon , we shall be denied : this is a sinful modesty . Did we indeed come in our own Name in Prayer , it were presumption , but Christ intercedes for us in the forc● and efficacy of his Blood , now , to be afraid to come to God in Prayer , is a dishonour to Christ's Intercession . 5 th Fruit. The sending the Comforter , Iohn 14.16 . I will pray the Father , and ●e will give you another Comforter . The Comfort of the Spirit is distinct from the Anointing ; this Comfort is very sweet , sweeter than the Honey drops from the Comb ; it is the Manna in the Golden Pot , it is Vinum in pectore ; a drop of this heavenly Comfort , is enough to sweeten a Sea of worldly Sorrow . It is called arrhabo ▪ the earnest of the Spirit , 2 Cor. 1.22 . an Earnest assures one of the whole Sum. The Spirit gives an Earnest of Heaven in our Hand , whence is this comforting work of the Spirit ? Thank Christ's Intercession for it . I will pray the Father , and he shall send the Comforter . 6 th Fruit. Perseverance in Grace , Iohn 17.11 . Keep through thy own Name those which thou hast given me . It is not our prayer , or watchfulness , or grace that keeps us , but it is God's care and manu-tenancy , he holds us that we do not fall away ; and , whence is it God preserves us ? it is from Christ's Intercession , Father , keep them . That Prayer of Christ for Peter , is the Copy of his Prayer now in Heaven , Luke 22.32 . I have prayed for thee , that thy faith fail not . Peter's Faith did fail in some degree , when he denied Christ , but Christ prayed that it might not totally fail . The Saints persevere in believing , because Christ perseveres in praying . 7 th Fruit. Absolution at the Day of Judgment . Christ shall judge the World , Iohn 5.22 . God hath committed all Iudgment to the Son. Now sure , those that Christ hath so prayed for , he will Absolve when he sits upon the Bench of Judicature . Will Christ condemn those he prays for ? Believers are his Spouse , will he condemn his Spouse ? Use 1. Branch 1. See here the Constancy of Christ's Love to the Elect. He did not only die for them , but intercedes for them in Heaven : when Christ hath done dying , he hath not done loving ; he is now at work in Heaven for the Saints ; he carries their names on his breast , and will never leave praying till that Prayer be granted , Iohn 17.24 . Father , I will that those whom thou hast given me , be with me where I am . Branch 2. See whence it is that the Prayers of the Saints are so powerful with God. Iacob , as an Angel , prevailed with God ; Moses's Prayer tied God's hands ; Precibus suis tanquam vinculis ligatum tenuit Deum ; Let me alone , Exod. 32.10 . Whence is this ? It is Christ's Prayer in Heaven makes the Saints Prayers so available . Christ's Divine Nature is the Altar on which he offers up our Prayers , and so they prevail . Prayer , as it comes from the Saints , is but weak and languid ; but when the Arrow of a Saint's Prayer is put into the Bow of Christ's Intercession , now it pierceth the Throne of Grace . Branch 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer , viz. on Christ's Intercession . We are to look up to the Mercy-seat , but to hope for Mercy through Christ's Intercession . We read Levit. 6. That Aaron made the Atonement as well by the Incense as the Bloud . We must look to the Cloud of Incense , viz. the Intercession of Christ. Christian , Look up to thy Advocate , one that God can deny nothing to : A word from Christ's Mouth is more then if all the Angels in Heaven were interceding for thee . If a Man had a Suit depending in the Court of Chancery , and had a skilful Lawyer to plead , this would much encourage him . Christ is now at the Court appearing for us , Heb. 9.24 . and he hath great Potency in Heaven ; this should much encourage us to look up to him , and hope for Audience in Prayer . We might indeed be afraid to present our Petitions , if we had not Christ to deliver them . Branch 4. The sad Condition of an Unbeliever , he hath none in Heaven to speak a word for him , Joh. 17.9 . I pray not for the world . As good be shut out of Heaven , as be shut out of Christ's Prayer . Christ pleads for the Saints , as Queen Esther did for the Iews , when they should have been destroyed , Let my people be given me at my request , Esth. 7.3 . When the Devil shows the Blackness of their Sins , Christ shows the Redness of his Wounds . But how sad is the Condition of that Man Christ will not pray for ? Nay , that he will pray against ? As Queen Esther petitioned against Haman , and then his Face was covered , Esth. 7.6 . and he was led away to Execution . 'T is sad when the Law shall be against the Sinner , and Conscience , and Judge , and no Friend to speak a word for him : There 's no way then but Jaylor take the Prisoner . Branch 5. If Christ makes Intercession , then we have nothing to do with other Intercessors . The Church of Rome distinguisheth between Mediators of Redemption and Intercession , and say , The Angels do not redeem us , but intercede for us , and pray to them . But Christ only can intercede for us Ex Officio . God hath consecrated him an High-Priest , Heb. 5.6 . Thou art a priest for ever . Christ intercedes Vi pretii , in the Vertue of his Bloud , he pleads his Merits to his Father ; the Angels have no Merits to bring to God , therefore can be no Intercessors for us : Whoever is our Advocate , must be our Propitiation to pacifie God , 1 Joh. 2.1 . We have an advocate with the Father . Verse 2. And he is our propitiation . The Angels cannot be our Propitiation , ergo , not our Advocates . 2. Use of Tryal : How shall we know that Christ intercedes for us ? They have little ground to think Christ prays for them , who never pray for themselves . Well , but how shall we know ? Resp. 1. If Christ be praying for us , then his Spirit is praying in us , Gal. 4.6 . He hath sent forth his spirit into your heart , crying , Abba Father . And , Rom. 8.26 . the Spirit helps us with Sighs and Groans ; not only with Gifts but Groans . We need not climb up into the Firmament to see if the Sun be there , we may see the Beauty of it upon the Earth : so we need not go up into Heaven to see if Christ be there interceding for us ; let us look into our Hearts , if they are quickned and inflamed in Prayer , and we can cry , Abba Father , by this interceding of the Spirit within us , we may know Christ is interceding above for us . Resp. 2. If we are given to Christ , then he intercedes for us , Joh. 17.9 . I pray for them whom thou hast given me . 'T is one thing for Christ to be given to us , another for us to be given to Christ. Quest. How know you that ? Resp. 3. If thou art a Believer , then thou art one given to Christ , and he prays for thee . Faith is an Act of Recumbency , we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rest on Christ , as the Stones in the Building rest upon the Corner-stone . Faith throws itself into Christ's Arms ; it saith , Christ is my Priest , his Bloud is my Sacrifice , his Divine Nature is my Altar , and here I rest . This Faith is seen by the Effects of it , a refining Work and a resigning Work ; it purifies the Heart , there is the refining Work ; it makes a Deed of Gift to Christ , it gives up its Use , its Love to him , 1 Cor. 6.19 . There is the resigning Work of Faith. These that believe are given to Christ , and have a part in his Prayer , Joh. 17.20 . Nor do I pray for these alone , but for all them that shall believe on me . 3. Use of Exhortation . Branch 1. It stirs us up to several Duties , 1. If Christ appears for us in Heaven , then we must appear for him upon Earth : Christ is not ashamed to carry our Names on his Breast , and shall we be ashamed of his Truth ? Doth he plead our Cause , and shall not we stand up in his Cause ? What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy ; Christ is interceding for us . Doth he present our Names in Heaven , and shall not we profess his Name on Earth ? Branch 2. If Christ lays out all his Interest for us at the Throne of Grace , we must lay out all our Interest for him : Phil. 1.20 . That Christ may be magnified . Trade your Talents for Christ's Glory , there 's no Man but hath some Talent to trade , one parts another Estate ; Oh trade for Christ's Glory ! spend and be spent for him . Let your Head study for Christ , your Hands work for Christ , your Tongue speak for him : If Christ be an Advocate for us in Heaven , we must be Factors for him on Earth ; every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ ! that he now intercedes for us , and that for his sake God will accept us . In the Text , Who maketh Intercession for us . If we believe not , we dishonour Christ's Intercession . If a poor Sinner may not go to Christ as his High-Priest , believing in his Intercession , then are we Christians in a worse Condition under the Gospel , then the Iews were under the Law : they when they had sinn'd had their High-Priest to make Atonement , and shall not we have our High-Priest ? Is not Christ our Aaron , who presents his Bloud and Incense before the Mercy-seat ? O look up by Faith to Christ's Intercession ! Christ did not only pray for his Disciples and Apostles , but for the weakest Believer . Branch 4. Love your Intercessor , 1 Cor. 16.22 . If any man love not the Lord Iesus Christ , let him be Anathama . Kindness invites Love ; had you a Friend at Court , who when you were questioned for Delinquency or Debt , should plead with the Judge for you , and bring you off your Troubles , would not you love that Friend ? So it is here ; how oft doth Satan put in his Bills against us in the Court , now Christ is at the Judge's hand , he sits at his Father's right hand ever to plead for us , and to make our Peace with God : O how should our Hearts be fired with Love to Christ ! Love him with a sincere and superlative Love , above Estate , Relations ; Bern. Plusquam tua , tuos ; and our Fire of Love should be as the Fire on the Altar , never to go out , Lev. 6.13 . 4. Use of Comfort to Believers : Christ is at work for you in Heaven , he makes Intercession for you . Oh but I am afraid Christ doth not intercede for me ? Quest. I am a Sinner ; who doth Christ intercede for ? Resp. Isa. 53.12 . He made intercession for the transgressors . Did Christ open his sides for thee , and will he not open his mouth to plead for thee ? Quest. But I have offended my High-Priest by distrusting his Bloud , abusing his Love , grieving his Spirit , and will he ever pray for me ? Resp. Which of us may not say so ? But , Christian , dost thou mourn for Unbelief ? be not discouraged , thou maist have a part in Christ's Prayer : Numb . 16. The congregation murmured against Aaron ; yet though they had sinn'd against their High-Priest , Verse 46. Aaron run in with his censer , and stood between the dead and the living . If so much Bowels in Aaron who was but a Type of Christ , how much more Bowels is in Christ , who will pray for them who have sinn'd against their High-Priest ? Did not he pray for them that crucified him , Father forgive them ? Quest. But I am unworthy , what am I that Christ should intercede for me ? Resp. The Work of Christ's Intercession is a Work of Free-grace ; Christ's praying for us is from his pitying of us . Christ looks not at our Worthiness , but our Wants . Quest. But I am followed with sad Temptations ? Resp. But though Satan tempts , Christ prays , and Satan shall be vanquished : tho' thou maist loose a single Battel , yet not the Victory . Christ prays that thy Faith fail not ; therefore Christian say , Why art thou cast down , O my Soul ? Christ intercedes , 't is Man that sins , 't is God that prays : The Greek word for Advocate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Comforter . This is a Soveraign Comfort , Christ makes Intercession . CHRIST's Kingly Office. Quest. XVI . HOw doth Christ execute the Office of a King ? Resp. In subduing us to himself , and in restraining and conquering his and our Enemies . Now of CHRIST's Regal Office , Revel . 19.16 . And he hath on his vesture , and on his thigh a name written , King of kings , and Lord of lords . Jesus Christ is of mighty Renown , he is a King ; he hath a Kingly Title , High and mighty , Isa. 57.15 . 2. He hath his Insignia Regalia , his Ensigns of Royalty , Corona est insigne Regiae potestatis ; His Crown , Rev. 6.2 . His Sword , Psal. 45.3 . Gird thy sword upon thy thigh . His Scepter , Heb. 1.8 . A scepter of righteousness is the scepter of thy kingdom . 3. His Escotcheon , or Coat-Armour , he gives the Lyon in his Arms , Rev. 5.5 . The lion of the tribe of Iudah . And he is , the Text saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , King of Kings . He hath a Preheminence of all other Kings , he is call'd the Prince of the Kings of the Earth , Rev. 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He must needs be so , for by him Kings reign , Prov. 8.15 . They hold their Crowns by immediate Tenure from this Great King. Christ infinitely out-vyes all others Princes , he hath the highest Throne , the largest Dominions , and the longest Possession , Heb. 1.8 . Thy throne , O God , is for ever and ever . Christ hath many Heirs , but no Successors . Well may he be called King of Kings , for he hath an Unlimited Power ; other Kings their Power is limited , but Christ's Power is unlimited , Psal. 135.6 . Whatsoever he pleased , that did he in heaven and earth , and in the seas . Christ's Power is as large as his Will. The Angels take the Oath of Allegiance to him , Heb. 1.6 . Let all the angels of God worship him . Quest. How Christ comes to be King ? Resp. Not by Usurpation , but Legally : Christ holds his Crown by immediate Tenure from Heaven . God the Father hath decreed him to be King , Psal. 2.5 , 6. I have set my king upon my holy hill ; I will declare the decree . God hath anointed and sealed him to his Regal Office , Joh. 6.27 . Him hath God the Father sealed . God hath set the Crown upon his Head. Quest. In what sence is Christ King ? Resp. Two ways , 1. In reference to his People . And , 2. In reference to his Enemies . 1. In reference to his People : 1. To govern them , it was prophesied of Christ before he was born , Matth. 2.6 . And thou Bethlehem art not the least among the princes of Iudah , for out of thee shall come a governour that shall rule my people Israel . 'T is a vain thing for a King to have a Crown on his Head , unless he have a Scepter in his Hand to rule . Quest. Where doth Christ Rule ? Resp. His Kingdom is Spiritual : he rules in the Hearts of Men. He sets up his Throne where no other King doth , he rules the Will and Affections , His Power binds the Conscience : he subdues Mens Lusts , Mic. 7.19 . He will subdue our iniquities . Quest. What doth Christ rule by ? Resp. By Law , and by Love : 1. He rules by Law. 'T is one of the Iura Regalia , the Flowers of the Crown , to Enact Laws , Christ as King makes Laws , and by his Laws he Rules : The Law of Faith , Believe in the Lord Iesus ; the Law of Sanctity , 1 Pet. 1.15 . Be ye holy in all manner of conversation . Many would admit Christ to be their Advocate to plead for them , but not their King to rule them . 2. He rules by Love : He is a King full of Mercy and Clemency ; as he hath a Scepter in his Hand , so an Olive-branch of Peace in his Mouth . Though he be the Lyon of the Tribe of Iudah for Majesty , yet the Lamb of God for Meekness . His Regal Rod hath Honey at the end of it . He sheds abroad his Love into the Hearts of his Subjects ; he rules them with Promises as well as Precepts . This makes all his Subjects become Volunteers ; they are willing to pay their Allegiance to him , Psal. 110.3 . Thy people shall be a willing people ; Plur. Gnam nedabot . 2. Christ is a King to defend his People , as Christ hath a Scepter to rule them , so a Shield to defend them , Psal. 3.3 . Thou O Lord art a shield for me . When Antiochus did rage furiously against the Iews , he took away the Vessels of the Lord's House , set up an Idol in the Temple ; then this Great King , call'd Michael , did stand up for them to defend them , Dan. 12.1 . Christ preserves his Church as a Spark in the Ocean , as a Flock of Sheep among Wolves . That the Sea should be higher then the Earth , and yet not drown it , is a Wonder : so that the Wicked should be so much higher than the Church in Power , and not devour it , is because Christ hath this Inscription on his Vesture and his Thigh , King of Kings : Ps. 124.2 . If it had not been the Lord who was on our side ; they had swallowed us up . They say Lions are Insomnes , they have little or no sleep ; 't is true of the Lyon of the Tribe of Iudah , he never slumbers nor sleeps , but watcheth over his Church to defend it : Isa. 27.2 , 3. Sing ye unto her a vineyard of red wine ; I the Lord do keep it least any hurt it , I will keep it night and day . If the Enemies destroy the Church , it must be at a time when it is neither Night nor Day , for Christ keeps it Day and Night . Christ is said to carry his Church as the Eagle her young Ones upon her Wings , Exod. 19.4 . The Arrow must first hit the Eagle before it can hurt the young Ones , and shoot through her Wings : the Enemies must first strike through Christ , before they can destroy his Church . Let the Wind and Storms be up , and the Church almost covered with Waves , yet Christ , is in the Ship of the Church , and so long there 's no danger of Shipwrack . Nor will Christ only defend his Church as he is King , but deliver it , 2 Tim. 4.17 . He delivered me out of the mouth of the lion ; viz. Nero. 2. Chr. 11.14 . The Lord saved them by a great deliverance . Sometimes Christ is said to command Deliverance , Psal. 44.4 . Sometimes to create Deliverance , Isa. 65.18 . Christ as a King commands Deliverance , and as a God creates it . And deliverance shall come in his time : Isa. 60.22 . I the LORD will hasten it in his time . Quest. When is the time that this King will deliver his People ? Resp. When the Hearts of his People are humblest , when their Prayers are ferventest , when their Faith is strongest , when their Forces are weakest , when their Enemies are highest ; now is the usual time that Christ puts forth his Kingly Power in their Deliverance , Isa. 33.2 , 8 , 9. 3. Christ is a King to Reward his People , there 's nothing lost by serving this King , 1. He Rewards his Subjects in this Life : 1. He gives them Inward Peace and Joy ; a Bunch of Grapes by the way ; and oftentimes Riches and Honour . Godliness hath the promise of this life , 1 Tim. 4.8 . These are as it were the Saints Vails ; but besides , the great Reward is to come , An eternal weight of Glory , 2 Cor. 4.17 . Christ makes all his Subjects Kings , Rev. 2.10 . I 'll give thee a crown of life . This Crown will be full of Jewels , and it will never fade , 1 Pet. 5.5 . 2. Christ is a King in reference to his Enemies , in subduing and conquering them : He pulls down their Pride , befools their Policy , restrains their Malice . That Stone cut out of the Mountains without Hands , which smote the Image , Dan. 2.34 . was was an Emblem , saith Austin , of Christ's Monarchical Power , conquering and triumphing over his Enemies . Christ will make his Enemies his Footstool , Psal. 110.1 He can destroy them with ease , 2 Chron. 14.11 . It is nothing for thee Lord to help . He can do it with weak means , without means . He can make the Enemies destroy themselves ; he set the Persians against the Grecians : and 2 Chron. 20.23 . the Children of Ammon helped to destroy one another . Thus Christ is King in vanquishing the Enemies of his Church . This is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy , Christ is King , and he can not only bound the Enemies power , but break it . The Church hath more with her then against her , she hath Emanuel on her side , even that Great King to whom all Knees must bend . Christ is called a Man of War , Exod. 15.3 . he understands all the Policies of Chivalry ; he is described with seven Eyes , and seven Horns , Rev. 5.6 . The seven Eyes are to discern the Conspiracies of his Enemies , and the seven Horns are to push and vex his Enemies . Christ is described with a Crown and a Bow , Rev. 6.2 . He that sat on the white Horse had a Bow , and a Crown was given unto him , and he went forth conquering and to conquer . A Crown is an Ensign of his Kingly Office , and the Bow is to shoot his Enemies to Death . Christ is describ'd with a Vesture dip'd in Blood , Rev. 19.13 . He hath a golden Scepter to Rule his People , but an Iron Rod to break his Enemies . Rev. 17.12 , 14. The ten Horns thou sawest are ten Kings , these shall make War with the Lamb , but the Lamb shall overcome them ; for he is King of Kings . The Enemies may set up their Standard , but Christ will set up his Trophies at last . Rev. 14.18 , 19. And the Angel gathered the Vine of the Earth , and cast it into the great Wine-press of the Wrath of God , and the Wine-press was trodden , and blood came out of the Wine-press . The Enemies of Christ shall be but as so many Clusters of ripe Grapes to be cast into the great Wine-Press of the Wrath of God , and to be trodden by Christ till their Bloud comes out . Christ will at last come off Victor , and all his Enemies shall be put under his Feet : Gaudeo quod Christus dominus est , alioqui desperassem , said Miconius in an Epistle to Calvin . I am glad Christ Reigns , else I should have despaired . — Use 1. Branch 1. See hence it is no Disparagement to serve Christ , he is a King , and it s no Dishonour to be employed in a King's Service . Some are apt to reproach the Saints for their Piety , they serve the Lord Christ , he who hath this Inscription upon his Vesture , KING of KINGS . Theodosius thought it a greater Honour to be a Servant of CHRIST , then the Head of an Empire . Servire est Regnare — Christ's Servants are call'd Vessels of Honour , 2 Tim. 2.21 . And a Royal Nation , 1 Pet. 2.9 . Serving of Christ Ennobles us with Dignity : 'T is a greater Honour to serve Christ , then to have Kings serve us . Branch 2. If Christ be King , it informs us , that all Matters of Fact must one day be brought before him . Christ hath Ius vitae & necis , the Power of Life and Death in his hand , Joh. 5.22 . The Father hath committed all judgment to the Son. He who once hung upon the Cross , shall sit upon the Bench of Judicature : Kings must come before him to be judged ; they who once sat upon the Throne , must appear at the Bar. God hath committed all Judgment to the Son , and Christ's is the highest Court of Judicature : if this King once condemns Men , there is no Appeal to any other Court. Branch 3. See whither we are to go when we are foiled by Corruption , go to Christ , he is King , desire him by his Kingly Power , to subdue thy Corruptions , to bind these Kings with Chains , Psal. 149.8 . We are apt to say of our Sins , These sons of Zerviah will be too strong for us ; we shall never overcome this Pride and Infidelity : Aye , but go to Christ , he is King , though our Lusts are too strong for us , yet not for Christ to conquer : he can by his Spirit break the Power of Sin. Ioshua when he had conquered five Kings , caus'd his Servants to set their Feet on the Necks of those Kings ; so Christ can and will set his Feet on the Necks of our Lusts. 2. Use of Caution : Is Christ King of Kings ? Let all Great Ones take heed how they imploy their Power against Christ : Christ gives them their Power , and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances , their account will be heavy . God hath laid the Key of Government upon Christ's shoulders , Isa. 9.7 . and to go to oppose Christ in his Kingly Office , it is as if the Thorns should set themselves in Battalia against the Fire , or a Child fight with an Archangel . Christ's Sword on his Thigh is able to avenge all his Quarrels : It is not good to stir a Lion ; Let not Men provoke the Lion of the Tribe of Judah , whose Eyes are as a Lamp of fire , and the Rocks are thrown down by him , Nahum 1.6 . He shall cut off the spirit of Princes , Psal. 76.12 . Use 3. If Christ be a great King , submit to him . Say not as those Iews , We have no King but Caesar , no King but our Lusts. This is to choose the Bramble to rule over you , and out of the Bramble will come forth a fire , Iudg. 9. Submit to Christ willingly ; all the Devils in Hell submit to Christ , but 't is against their will , they are his Slaves , Not his Subjects . Submit cheerfully to Christ's Person and his Laws . Many would have Christ their Saviour , but not their Prince ; such as will not have Christ to be their King to rule them , shall never have his Blood to save them . Obey all Christ's Princely Commands ; if he commands Love , Humility , Good Works , be as the Needle which points which way soever the Load-stone draws . Branch 2. Let such admire God's Free-grace , who were once under the Power and Tyranny of Satan , and now Christ hath made them of Slaves , to become the Subjects of his Kingdom . Christ did not need Subjects , he hath Legions of Angels ministring to him ; but in his Love , he hath honoured you , to make you his Subjects . O! how long was it e're Christ could prevail with you to come under his Banner ? How much opposition did he meet with , e're you would wear this Prince's Colours ? but at last Omnipotent Grace overcame you . When Peter was sleeping between two Souldiers , an Angel came and beat off his Chains , Acts 12.7 . So when thou wert sleeping in the Devil's Arms , that Christ should by his Spirit smite thy heart , and cause the Chains of Sin to fall off , and make thee a Subject of his Kingdom : O admire Free-grace ! Thou who art a Subject of Christ , art sure to Reign with Christ for ever . Christ's Humiliation in his Incarnation . 1 TIM . 3.16 . Great is the Mystery of Godliness , God manifest in the flesh . Quest. XVII . WHerein did Christ's Humiliation consist ? Resp. In his being born , and that in a low condition , undergoing the Miseries of this Life , the Wrath of God , and the cursed Death of the Cross. Christ's Humiliation consisted in his Incarnation , his taking Flesh and being Born. It was real Flesh Christ took . Not the Image of a Body , ( as the Manichees erroniously held ) but a true Body ; therefore Christ is said to be made of a woman , Gal. 4.4 . As the Bread is made of the Wheat , and the Wine is made of the Grape ; so Christ was made of a Woman ; his Body was part of the Flesh and Substance of the Virgin. This is a glorious Mystery , God manifest in the flesh . In the Creation Man was made in God's Image ; in the Incarnation God was made in Man's Image . Quest. How it came about that Christ was made flesh ? Resp. It was by his Fathers special designation , Gal. 4.4 . God sent forth his Son made of a Woman . God the Father did in a special manner appoint Christ to be Incarnate ; which shews us how needful a Call is to any business of weight and importance : to act without a Call , is to act without a Blessing . Christ himself would not be Incarnate , and take upon him the work of a Mediator , till he had a Call. God sent forth his Son made of a Woman . Quest. But was there no other way for the restoring of fallen Man but this , that God should take flesh ? Answ. We must not ask a Reason of God's Will , it is dangerous to pry into God's Ark ; we are not to dispute , but adore . The wise God saw this the best way for our Redemption , that Christ should be Incarnate ; it was not fit for any to satisfie God's Justice , but Man , none could do it but God ; therefore Christ being both God and Man , he is the fittest to undertake this Work of Redemption . Quest. Why Christ was born of a Woman ? Resp. 1. That God might fulfil that promise , Gen. 3.15 . The Seed of the Woman shall break the Serpents head . 2. Christ was born of a Woman , that he might roll away that reproach from the Woman which she had contracted , by being seduced by the Serpent . Christ in taking his flesh from the Woman , hath honoured her Sex , that as at the first the Woman had made Man a Sinner , so now to make him amends , she should bring him a Saviour . Quest. Why Christ was born of a Virgin ? Resp. 1. For Decency . It became not God to have any Mother but a Maid , and it became not a Maid to have any Son but a God. 2. For Necessity . Christ was to be an High Priest , most pure and holy . Had he been born after the ordinary course of Nature , he had been defiled ; ( all that spring out of Adam's Loins have a tincture of sin ) but that Christ's Substance might remain pure and immaculate , he was born of a Virgin. 3. To answer the Type . Melchisedeck was a Type of Christ , he is said to be without Father , and without Mother . Christ being born of a Virgin , answered the Type , he was without Father , and without Mother : without Mother as he was God , without Father as he was Man. Quest. How could Christ be made of the flesh and blood of a Virgin , yet without sin ? The purest Virgin that is , her Soul is stained with Original sin ? Answ. This Knot the Scripture unties . Luke 1.35 . The Holy Ghost shall come upon thee , and overshadow thee , therefore that holy Thing which shall be born of thee shall be caled the Son of God. The Holy Ghost shall come upon thee , that is , the Holy Ghost did consecrate and purifie that part of the Virgins flesh whereof Christ was made . As the Alchymist extracts and draws away the dross from the Gold , so the Holy Ghost did refine and claritie that part of the Virgins flesh , separating it from sin . Though the Virgin Mary her self had sin , yet that part of the flesh whereof Christ was made , was without sin ; otherwise it must have been an impure Conception . Quest. What is meant by the power of the Holy Ghost overshadowing the Virgin ? Answ. St. Basil saith , It was the Holy Ghost's blessing the flesh of that Virgin whereof Christ was formed . But there is a further Mystery in it , the Holy Ghost having framed Christ in the Virgins Womb , did in a wonderful manner unite Christ's Humane Nature to his Divine , and so of both made one person . This is a Mystery which the Angels pry into with Adoration . Quest. When was Christ incarnate ? Answ. In the fulness of time . Gal. 4.4 . When the fulness of time was come , God sent forth his Son made of a Woman . By the fulness of time we must understand Tempus à Patre praefinitum , so Ambrose , Luther , Corn●à Lap. the determinate Time that God had set . More particularly , this fulness of time was , when all the Prophesies of the coming of the Messiah were accomplished ; and all Legal Shadows and Figures , whereby he was tipified , were abrogated , in the fulness of time God sent his Son. And by the way observe , this may comfort us in regard of the Church of God , though at present we do not see that Peace and Purity in the Church as we could desire , yet in the fulness of time , when God's time is come , and Mercy is ripe , then shall Deliverance spring up , and God will come riding upon the Chariots of Salvation : When the fulness of time was come , then God sent forth his Son made of a Woman . Quest. Why was Iesus Christ made flesh ? Resp. 1. The Causa prime and impulsive Cause , was Free-grace ; Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was Love in God the Father to send Christ , and Love in Christ that he came to be Incarnate . Love was the intrinsical Motive . Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God-man , because he is a lover of Man. Christ came out of Pity and Indulgence to us : Non merita nostra , sed miseria nostra , Aug. not our Deserts , but our Misery made Christ take flesh . Christ's taking flesh was a Plot of Free-grace , a pure Design of Love. God himself , though Almighty , was overcome with Love. Christ Incarnate , is nothing but Love covered with Flesh. Christ's assuming our Humane Nature , as it was a Master-piece of Wisdom , so a Monument of Free-grace . 2. Christ took our flesh upon him , that he might take our sins upon him . He was , saith Luther , maximus peccator , the greatest Sinner , having the weight of the sins of the whole World lying upon him . He took our flesh , that he might take our sins , and so appease God's wrath . 3. Christ took our flesh , that he might make the Humane Nature appear lovely to God , and the Divine Nature appear lovely to Man. ( 1. ) That he might make the Humane Nature lovely to God. Upon our Fall from God , our Nature became odious to him ; no Vermin is so odious to us , as the Humane Nature was to God. When once our Virgin-Nature was become sinful , it was like flesh imposthumated , or running into Sores loathsom to behold . Such was our Nature when corrupt , odious to God , he could not endure to look upon us . Now , Christ taking our flesh , makes the Humane Nature appear lovely to God. As when the Sun shines on the Glass , it casts a bright lustre , so Christ being clad with our flesh , makes the Humane Nature shine , and appear amiable in God's Eyes . ( 2. ) As Christ being cloath'd with ou● flesh makes the Humane Nature appear lovely to God , so he makes the Divine Nature appear lovely to Man. The pure God-head is terrible to behold , we could not see it and live . But Christ's cloathing himself with our flesh , makes the Divine Nature more amiable and delightful to us . Now we need not be afraid to look upon God , seeing him through Christ's Humane Nature . It was a custom of old among the Shepherds , they were wont to clothe themselves with Sheep-skins , to be more pleasing to the Sheep ; so Christ cloathed himself with our flesh , that the Divine Nature may be more pleasing to us . The Humane Nature is a Glass , through which we may see the Love , and Wisdom , and Glory of God clearly represented to us . Through the Lanthorn of Christ's Humanity , we may behold the Light of the Deity shining . Christ being Incarnate , he makes the sight of the Deity not formidable , but delightful to us . 4. Jesus Christ united himself to Man , that Man might be drawn nearer to God. God was before an Enemy to us by reason of sin , but Christ taking our flesh , doth mediate for us , and bring us into Favour with God. As when a King is angry with a Subject , the King's Son marries the Daughter of this Subject , and so mediates for this Subject , and brings him into favour with the King again ; so when God the Father was angry with us , Christ marries himself to our Nature , and now mediates for us with his Father , and brings us to be Friends again , and now God looks upon us with a favourable aspect . As Ioab pleaded for Absalom , and brought him to King David , and David kissed him , so doth Jesus Christ ingratiate us into the favour and love of God. Therefore he may well be called a Peace-maker , having taken our flesh upon him , and so made Peace between us and his angry Father . Use 1. Branch 1. See here , as in a Glass , the infinite love of God the Father , that when we had lost our selves by sin , then God in the riches of his Grace did send forth his Son made of a Woman to redeem us . And behold the infinite love of Christ , that he was willing thus to condescend to take our flesh . Surely , the Angels would have disdained to have taken our flesh , it would have been a disparagement to them . What King would be willing to wear Sackcloth over his Cloath of Gold ? but Christ did not disdain to take our flesh . O the love of Christ ! Had not Christ been made flesh , we had been made a Curse ; had not he been incarnate , we had been incarcerate , and had been for ever in Prison . Well might an Angel be the Herauld to proclaim this joyful News of Christ's Incarnation , Luke 2.10 . Behold , I bring you good tidings of great joy , for unto you is born this day a Saviour , which is Christ the Lord. The Love of Christ in being Incarnate , will the more appear , if we consider , 1. Whence Christ came . He came from Heaven , and from the richest place in Heaven , his Father's Bosom , that Hive of Sweetness . 2. To whom Christ came . Was it to his Friends ? no ; he came to sinful Man. Man that had defaced his Image , abused his Love ; Man , who was turned Rebel . Yet he came to Man , resolving to conquer Obstinacy with Kindness . If he would come to any , why not to the Angels that fell ? Hebr. 2.16 . He in no wise took upon him the Nature of Angels . The Angels are of a more noble Extract , more intelligible Creatures , more able for Service ; I , but behold the Love of Christ , he came not to the fallen Angels , but to Mankind . Among the several Wonders of the Loadstone , this is not the least , That it will not draw Gold or Pearl , but despising these , it draws the Iron to it , one of the most inferiour Mettals . Thus Christ leaves the Angels , those Noble Spirits , the Gold and the Pearl , and he comes to poor sinful Man , and draws him into his Embraces . 3. In what manner he came . He came not in the Majesty of a King , attended with his Lifeguard ▪ but he came poor . Not like the Heir of Heaven , but like one of an inferiour Descent . The Place he was born in was poor , not the Royal City Ierusalem , but Bethlehem , a poor obscure place . He was born in an Inn , and a Manger was his Cradle , the Cobwebs his Curtains , the Beasts his Companions ; he descended of poor Parents . One would have thought , if Christ would have come into the World , he would have made choice of some Queen or Personage of Honour to have descended from ; but he comes of mean obscure Parents . That they were poor appears , by their Offering , Luke 2.24 . A pair of Turtle Doves , which was the usual Offering of the Poor , Lev. 12.8 . Christ was so poor , that when he wanted Money , he was fain to work a Miracle for it , Matth. 17.27 . He when he died , made no Will. He came into the World poor . 4. Why he came ? That he might take our flesh , and redeem us ; that he might instate us into a Kingdom . He was poor , that he might make us rich . 2 Cor. 8.9 . He was born of a Virgin , that he might be born of God ; he took our Flesh , that he might give us his Spirit . He lay in the Manger , that we might lye in Paradise . He came down from Heaven , that he might bring us to Heaven . And what was all this but Love ? If our Hearts be not Rocks , this Love of Christ should affect us . Behold Love that passeth Knowledge , Eph. 3.19 . Branch 2. See here the wonderful Humility of Christ : Christ was made flesh . O Sancta Humilitas , Tu filium Dei descendere fecisti in uterum Mariae Virginis , A●st . That Christ should clothe himself with our flesh , a piece of that Earth which we tread upon , O infinite Humility ! Christ's taking our flesh was one of the lowest Steps of his Humiliation . Christ did humble himself more in lying in the Virgins Womb , then in hanging upon the Cross. It was not so much for Man to die , but for God to become Man , that was the wonder of Humility , Phil. 2.7 . He was made in the likeness of Men. For Christ to be made flesh , was more Humility , then for the Angels to be made Worms . Christ's flesh is called a Vail , Hebr. 10.20 . Through the Vail that is his Flesh. Christ's wearing our Flesh , vail'd his Glory . For him to be made flesh , who was equal with God , O Humility ! Phil. 2.6 . Who being in the form of God , thought it no robbery to be equal with God. He stood upon even Ground with God , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Patri co-essential and con-substantial with his Father , as Austin and Cyril , and the Councel of Nice expresses it ; yet for all this he takes flesh . Christ strip'd himself of the Robes of his Glory , and covered himself with the Rags of our Humanity . If Solomon did so wonder that God should dwell in the Temple , which was enrich'd and hung with Gold , how may we wonder that God should dwell in Man's weak and frail Nature . Nay , which is yet more Humility , Christ not only took our flesh , but took it when it was at the worst , under Disgrace ; as if a Servant should wear a Noble-man's Livery , when he is impeached of High Treason . Nay , besides , Christ took all the Infirmities of our flesh . There are two sorts of Infirmities : Such as are sinful without pain , or such as are painful without sin . The first of these Infirmities Christ did not take upon him , sinful Infirmities , to be covetous or ambitious , Christ never took these upon him : but Christ took upon him painful Infirmities ; as , 1. Hunger , Matth. 21.18 . He came to the Fig-tree , and would have eaten . 2. Weariness : as when he sate on Iacob's Well to rest him , Iohn 4.6 . 3. Sorrow ; Matth. 26.38 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My soul is sorrowful , even unto death . It was a Sorrow guided with Reason , not disturb'd with Passion . 4. Fear ; Hebr. 5.7 . He was heard in that he feared . Nay , yet a further Degree of Christ's Humility , he not only was made flesh , but in the likeness of sinful flesh . He knew no sin , yet he was made sin , 2 Cor. 5.21 . He was like a sinner , he had all sin laid upon him , but no sin lived in him . Isa. 53.12 . He was numbred among Transgressors . He who was numbred among the Persons of the Trinity , he is said to bear the sins of many , Hebr. 9.28 . Now , this was the lowest degree of Christ's Humiliation : For Christ to be reputed as a sinner , never such a Pattern of Humility . That Christ , who would not endure sin in the Angels , should himself indure to have sin imputed to him , it is the most amazing Humility that ever was . From all this learn to be humble . Dost thou see Christ humbling himself , and art thou proud ? 'T is the humble Saint is Christ's Picture . Christian , be not proud of your fine Feathers : 1. Hast thou an Estate , be not proud , the Earth thou treadest on is richer then thou ; it hath Mines of Gold and Silver in the Bowels of it . 2. Hast thou Beauty , be not proud , it is but Air and Dust mingled . 3. Hast thou Skill and Parts , be humble , Lucifer hath more knowledge than thou . 4. Hast thou Grace , be humble ; thou hast it not of thy own growth , it is borrowed . Were it not a folly to be proud of a Ring that is lent . 1 Cor. 4.7 . Thou hast more Sin then Grace , Spots , then Beauty . O look on Christ , this rare Pattern , and be humble ! It is an unseemly sight to see God humbling himself , and Man exalting himself ; to see an humble Saviour , and a proud Sinner . God hates the very resemblance of Pride , Lev. 2.11 . He would have no Honey in the Sacrifice . Indeed Leaven is sowr , but why no Honey ? because when Honey is mingled with Meal , or Flour , it makes the Meal to rise and swell , ergo , no Honey . God hates the resemblance of the Sin of Pride : better want Parts , Comforts of Spirit , then Humility . Si Deus superbientibus Angelis non pepercit : If God , saith Austin , spared not the Angels , when they grew proud , will he spare thee , who art but Dust and Rottenness ? Branch 3. Behold here a Sacred Riddle or Paradox ; God manifest in the flesh . The Text calls it a Mystery . That Man should be made in God's Image , was a wonder ; but that God should be made in Man's Image , is a greater wonder . That the Ancient of Days should be born , that he who Thunders in the Heaven should cry in the Cradle : Qui tonitruat in Coelis , clamat in cunabulis ; qui regit sidera sugit ubera ; that he who rules the Stars should suck the Breasts ; that a Virgin should conceive ; that Christ should be made of a Woman , and of that Woman which himself made ; that the Branch should bear the Vine ; that the Mother should be younger than the Child she bare , and the Child in the Womb bigger than the Mother ; that the Humane Nature should not be God , yet one with God. This was not only mirum , but miraculum : Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven , when our Light shall be clear , as well as our Love perfect . Branch 4. From hence , God manifest in the flesh , Christ born of a Virgin , a thing not only strange in nature , but impossible , learn , That there are no impossibilities with God : God can bring about Things which are not within the sphere of Nature to produce : That Iron should swim , that the Rock should gush out with water , that the Fire should lick up the water in the Trenches , 1 Kings 18.38 . 'T is natural for the water to quench the fire , but for the fire to consume the water , this is impossible in the course of Nature : But God can bring about all this , Ier. 32.27 . There is nothing too hard for thee . Zach. 8.6 . If it be marvellous in your Eyes , should it be marvellous in my eyes , saith the Lord ? How should God be united to our flesh ? It is impossible to us , but not with God. He can do that which transcends Reason , and exceeds Faith. He should not be God , if he could not do more than we can think , Eph. 3.20 . He can reconcile Contraries . How apt are we to be discouraged with seeming impossibilities : how do our hearts die within us when things go cross to our Sense and Reason . We are apt to say as that Prince , 2 Kings 7.1 , 2. If the Lord would make windows in Heaven , might this thing be ? It was a time of Famine , and now that a measure of Wheat , which was a good part of a Bushel , should be sold for a Shekel , viz. half an Ounce of Silver ; how can this be ? So when things are cross , or strange , God's own People are apt to question , how they should be brought about with success . Moses , who was a Man of God , and one of the brightest Stars that ever shined in the firmament of God's Church , yet he was apt to be discouraged with seeming Impossibilities , Numb . 11.21 . And Moses said , the People among whom I am are six hundred thousand footmen ; and thou hast said I will give them flesh , that they may eat for a whole month , shall the flocks and herds be slain for them to suffice them ? or shall all the fish of the Sea be gathered for them to suffice them ? As if he had said in plain English , he did not see how the People of Israel , being so numerous , could be fed for a month . Vers. 23. And the Lord said , is the Lord's hand waxed short ? Surely that God who brought Isaac out of a dead Womb , and the Messiah out of a Virgins Womb , what cannot he do ? O let us rest upon the Arm of God's Power , and believe in him in the midst of seeming Impossibilities . Remember , there are no impossibilities with God. He can subdue a proud heart , he can raise a dying Church . Christ born of a Virgin , that wonder-working God that wrought this , can bring to pass the greatest seeming Impossibilities . Use 2. of Exhortation . Branch 1. Seeing Christ took our Flesh , and was born of a Virgin , let us labour that he may be spiritually born in our hearts . What will it profit us , that Christ was born into the World , unless he be born in our hearts ? that he was united to our Nature , unless he be united to our Persons ? Marvel not that I say unto you , Christ must be born again , viz. in our hearts , Gal. 4.19 . till Christ be formed in you . Now then try if Christ be born in your hearts . Quest. How shall we know that ? Resp. 1. There are Pangs before the Birth ; so before Christ be born in the Heart , there are Spiritual Pangs . Some Pangs of Conscience , Deep convictions , Acts 2.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were pricked at their heart . I grant , the New-birth doth Recipere magis & minus — all have not the same Pangs of Sorrow and Humiliation , yet all have Pangs . If Christ be born in thy heart , thou hast been deeply afflicted for sin . Christ is never born in the heart without Pangs — Many thank God they never had any Trouble of Spirit , they were always quiet ; a sign Christ is not yet formed in them . 2. As when Christ was born into the World he was made flesh , so if he be born into thy heart , he makes thy heart an heart of flesh , Ezek. 36.26 . Is thy heart Incarnate ? Before it was a rocky heart , and would not yield to God , or take the Impressions of the Word ; Durum est quod non cedit tactui , now it is fle●hy and tender , like melting Wax , to take any stamp of the Spirit . This is a sign Christ is born in our hearts , when they are hearts of flesh , they melt in Tears and in Love. What is it the better Christ was made flesh , unless he hath given thee an heart of flesh . 3. Christ was conceived in the Womb of a Virgin , so if he be born in thee , thy heart is a Virgin-heart , in respect of Sincerity and Sanctity . Art thou purified from the love of sin ? If Christ be born in the heart , it is a Sanctum Sanctorum , an Holy of Holies . If thy heart be polluted with the predominant love of sin , never think Christ is born there Christ will never lye any more in a Stable . If he be born in thy heart , it is consecrated by the Holy Ghost . 4. If Christ be born in thy heart , then it is with thee as in a birth . 1. There is Life . Faith is principium vivens , it is the vital Artery of the Soul , Gal. 2.20 . The life that I live in the flesh , is by the faith of the Son of God. 2. There is Appetite , 1 Pet. 2.7 . As new born babes , desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sincere milk of the word . The Word is like Breast-milk , pure , sweet , nourishing ; the Soul in which Christ is formed , desires this Breast-milk . St. Bernard , in one of his Soliquies , comforts himself with this , That sure he had the New-birth in him , because he found in his heart such strong Anhelations and Thirstings after God. 3. Motion . After Christ is born in the heart , there is a violent Motion ; there is striving to enter in at the strait gate , and offering violence to the Kingdom of Heaven , Matth. 12.11 . By this we may know Christ is formed in us . This is the only comfort , that as Christ was born into the World , so he is born in our hearts ; as he was united to our flesh , so he is united to our Persons . Branch 2. As Christ was made in our Image , let us labour to be made in his Image . Christ being Incarnate was made like us , let us labour to ●e made like him . There are three things in which we should labour to be like Christ. 1. In Disposition . He was of a most sweet Disposition , Delitiae humani generis Tit. Vespasian . he invites sinners to come to him . He hath Bowels to pity us , Breasts to feed us , Wings to cover us . He would not break our hearts , but with Mercy . Was Christ made in our Likeness , let us labour to be made in his Likeness . Let us be like him in this , sweetness of Disposition . Be not of a morose Spirit . It was said of Nabal , 1 Sam. 25.18 . He is such a son of Belial , that a man cannot speak to him . Some are so barbarous , as if they were a kin to the Ostrich , they are fired with Rage , and breathe forth nothing but Revenge , like those two Men in the Gospel possessed with Devils , coming out of the Tombs , exceeding fierce , Matth. 8.28 . Let us be like Christ in mildness and sweetness . Let us pray for our Enemies , and conquer them by love . David's kindness melted Saul's heart , 1 Sam. 24.16 . A frozen heart will be thawed with the fire of Love. 2. Be like Christ in Grace . He was like us in having our Flesh , let us be like him in having his Grace . In three Graces we should labour to be like Christ. 1. In Humility . Phil. 2.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled himself ; he left the bright Robes of his Glory to be clothed with the Rags of our Humanity . A wonder of Humility ! Let us be like Christ in this Grace . Humility , saith St. Bernard , is contemptus propriae excellentiae , a contempt of Self-excellency , a kind of Self-annihilation . This is the glory of a Christian. We are never so comely in God's Eyes , as when we are black in our own . In this let us be like Christ. True Religion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. to imitate Christ. And indeed , what cause have we to be humble , if we look within us , about us , below us , above us . ( 1. ) If we look intra nos , within us : Here we see our sins represented to us in the Glass of Conscience , Lust , Envy , Passion . Our sins are like Vermin crawling in our Souls , Iob 13.23 . How many are my iniquities ? Our sins are as the Sands of the Sea for number , as the Rocks of the Sea for weight . Austin crys out , Vae mihi , faecibus peccatorum polluitur Templum Domini — my Heart , which is God's Temple , is polluted with sin . 2. If we look juxta nos , about us ; here 's that may humble us . We may see other Christians out-shining us in Gifts and Grace , as the Sun out-shines the lesser Planets . Others are laden with Fruit , perhaps we have but here and there an Olive-berry growing , to shew that we are of the right kind , Isa. 17.6 . 3. If we look infra nos , below us , here is that may humble us . We see the Mother Earth , out of which we came . The Earth is the most ignoble Element , Iob 30.8 . Thou art viler than the Earth . Thou that dost set up thy Scutcheon and Blaze thy Coat of Arms , behold thy Pedigree , thou art but pulvis animatus , walking Ashes , and wilt thou be proud ? What is Adam ? He is the Son of Dust ; and what is Dust ? The Son of Nothing . 4. If we look supra nos , above us , here is that may humble . If we look up to Heaven , there we see God resisting the proud . Superbos sequitur ultor à Tergo Deus — The proud Man is the Mark which God shoots at , and he never misseth the Mark. He threw proud Lucifer out of Heaven ; he thrust proud Nebuchadnezzar out of his Throne , and turned him to Grass , Dan. 4.29 . O then be like Christ in Humility . 2. Did Christ take our flesh , was he made like to us , let us be made like to him in Zeal , Iohn 2.16 . The Zeal of thy House hath eaten me up . He was zealous when his Father was dishonoured . In this let us be like Christ , zealous for God's Truth and Glory , which are the two Orient Pearls of the Crown of Heaven . Zeal is as needful for a Christian , as Salt for the Sacrifice , or Fire on the Altar . Zeal without Prudence , is Rashness , Prudence without Zeal , is Cowardliness . Without Zeal our Duties are not acceptable to God. Zeal is like Rosin to the Bow-strings , without which the Lute makes no Musick . 3. Be like Christ in the Contempt of the World. When Christ took our flesh , he came not in the pride of flesh ; he did not descend immediately from Kings and Nobles , but was of mean Parentage . Christ was not ambitious of Titles of Honour . Christ did as much decline the worldly Dignity and Greatness , as others seek it . When they would have made him King , he refused it ; he chose rather to ride upon the Fole of an Ass , then to be drawn in a Chariot ; and to hang upon a wodden Cross , then to wear a golden Crown . Christ scorn'd the Pomp and Glory of the World : he waved Secular Affairs , Luke 12.13 . Who made me a Iudge ? His Work was not to arbitrate Matters of Law ; he came not into the World to be a Magistrate , but a Redeemer . Christ was like a Star in an higher Orb , he minded nothing but Heaven . Was Christ made like us , let us be made like him , in heavenliness and contempt of the World. Let not us be ambitious of the Honours and Preferments of the World ; let us not purchase the World with the loss of a good Conscience . What wise Man would damn himself to grow Rich ? or pull down his Soul to build up an Estate ? Be like Christ in an holy contempt of the World. 3. Be like Christ in Conversation . Was Christ Incarnate , was he made like us , let us be made like him in Holiness of Life . No Temptation could fasten upon Christ , Iohn 14.30 . The Prince of this World cometh , and hath nothing in me . Temptation to Christ was like a Spark of Fire upon a Marble Pillar , which glides off . Christ's Life , saith Chrysostom , was brighter than the Sun-beams . Let us be like him in this , 1 Pet. 1.16 . Be ye holy in all manner of conversation . We are not , saith Austin , to be like Christ in working Miracles , but in an holy Life . A Christian should be both a Loadstone and a Diamond : a Loadstone in drawing others to Christ ; a Diamond , casting a sparkling lustre of Holiness in his Life . O let us be so just in our Dealings , so true in our Promises , so devout in our Worship , so unblamable in our Lives , that we may be the walking Pictures of Christ. Thus as Christ was made in our likeness , let us labour to be made in his likeness . Branch 3. If Jesus Christ was so abased for us , he took our flesh , which was a disparagement to him , 't was mingling Dust with Gold ; if he , I say , abased himself so for us , let us be willing to be abased for him . If the World reproach us for Christ's sake , and cast Dust on our Name , let us bear it with patience . The Apostles , Acts 5.41 . departed from the Council , rejoycing that they were counted worthy to endure shame for Christ's Name : Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were graced to be disgraced for Christ. That is a good saying of St. Austin , Quid suis detrahit famae meae addet mercedi meae ; they who take away from a Saints Name , shall add to his Reward , and while they make his Credit weigh lighter , they make his Crown weigh heavier . O! was Christ content to be humbled and abased for us , to take our flesh , and to take it when it was in disgrace , let us not think much to be abased for Christ. Say as David , 2 Sam. 6.22 . If this be to be vile , I will yet be more vile . If to serve my Lord Christ , if to keep my Conscience pure , if this be to be vile , I will yet be more vile . Use 3. of Comfort . Jesus Christ having taken our flesh , hath enobled our Nature ; Naturam nostram nobilitavit , our Nature now is invested with greater Royalties and Priviledges then in time of Innocency . Before , in Innocency , we were made in the Image of God , but now Christ having assumed our Nature , we are made one with God ; our Nature is enobled above the Angelical Nature . Christ taking our flesh , hath made us nearer to himself than the Angels . The Angels are his Friends , Believers are flesh of his flesh ; his Members , Eph. 5.30 . and cap. 1.23 . And the same Glory which is put upon Christ's Humane Nature , shall be put upon Believers . CHRIST's EXALTATION . Phil. 2.9 . Wherefore GOD also hath highly exalted him , and given him a Name above every name , &c. BEfore we have spoken of Christ's Humiliation , now of his Exaltation : Before you saw the Sun of Righteousness in the Eclipse , now you shall see it coming out of the Eclipse , and shining in its full Splendour and Glory ; Wherefore God hath highly exalted him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Super-exaltavit , Ambr. Above all Exaltation . Quest. XVIII . Wherein consists Christ's Exaltation ? Resp. In his rising from the Dead , his ascending into Heaven , and sitting at the right Hand of God the Father , &c. Quest. In what sence God hath exalted Christ ? Resp. Not in respect of Christ's Godhead , for that cannot be exalted higher then it is ; as in Christ's Humiliation , the Godhead was not lower , so in his Exaltation the Godhead is not higher : But Christ is exalted as a Mediator , his Humane Nature is exalted . Quest. How many ways is Christ exalted ? Resp. Five ways : God hath exalted Christ , 1. In his Titles . 2. In his Office. 3. In his Ascension . 4. In his Session at God's right Hand . 5. In constituting him Judge of the World. First Title , 1. God hath exalted Christ in his Titles : 1. He is exalted to be a Lord , Act. 19.17 . The name of the Lord Iesus was magnified . He is a Lord in respect of his Soveraignty ; he is Lord over Angels and Men , Matth. 28.18 . All power is given to him . Christ hath three Keys in his Hand , the Key of the Grave , to open the Graves of Men at the Resurrection ; the Key of Heaven , to open the Kingdom of Heaven to whom he will ; the Key of Hell , Rev. 1.18 . to lock up the Damned in that fiery Prison . To this LORD all Knees must bow , Phil. 2.10 . That at the name of Iesus every knee should bow . Name is put here for Person ; To that holy thing JESUS , to the Scepter of that Divine Person every knee shall bow . Bowing is put for Subjection ; all must be subdued to him as Sons or Captives , submit to him as to their Lord or Judge : Kiss the Son , Psal. 2.12 . With a Kiss of Love and Loyalty . We must not only cast ourselves into Christ's Arms to be saved by him , but we must cast ourselves at his Feet to serve him . Second Title , Christ is exalted to be a Prince , Dan. 12.1 . There shall stand up Michael the great prince . Some think it was a created Angel , but it was Angelus Foederis , Christ the Angel of the Covenant . He is a great Prince , Rev. 1.5 . The prince of the kings of the earth . They hold their Crowns by immediate Tenure from him . His Throne is above the Stars ; he hath Angels and Archangels for his Attendance . Thus he is exalted in his Titles of Honour . 2. God hath exalted Christ in his Office : He hath honoured him to be Salvator Mundi , The Saviour of the World , Act. 5.31 . Him hath God exalted with his right hand to be a prince and a saviour . It was a great Honour to Moses to be a Temporal Saviour ; but what is it to be the Saviour of Souls ? Christ is call'd the Horn of Salvation , Luke 1.69 . He saves from sin , Matth. 1.21 . From Wrath , 1 Thess. 1.10 . To save is a Flower belongs only to his Crown , Acts 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither is there salvation in any other . What an Honour is this to Christ ! How doth this make Heaven ring of the Saints Praises ? they sing Halelujahs to Christ their Saviour , Rev. 5.9 . They sung a new song , saying , Thou art worthy to take the book , and to open the seals ; for thou wast slain , and hast redeemed us to God by thy bloud . 3. God hath exalted Christ in his Ascention : If he be ascended , then he is exalted . Austin saith , Some were of Opinion , that Christ's Body ascended into the Orb and Circle of the Sun. So the Hermians . But the Scripture is plain he ascended into Heaven , Luke 24.51 . And Eph. 4.10 . Far above all heavens : Ergo , above the Firmament . He is ascended into the highest part of the Empyraean Heaven , which Paul calls the third Heaven . Concerning Christ's Ascension , two things , 1. The manner of Christ's Ascension : 1. Christ being to ascend blessed his Disciples , Luke 24.50 . He lift up his hands and blessed them ; and while he blessed them , he was parted from them , and carried up into heaven . Christ did not leave his Disciples Houses and Lands , but he left them his Blessing . 2. Christ ascended as a Conqueror , in a way of Triumph , Psal. 68.18 . Thou hast led captivity captive , &c. He triumph'd over Sin , Hell , and Death ; and Christ's Triumph is a Believer's Triumph : Christ hath conquered Sin and Hell for every Believer . 3. The Fruit of Christ's Ascension : Christ's Ascension to Heaven causeth the Descention of the Holy Spirit into our Hearts , Eph. 4.8 . When he ascended up on high he gave gifts to men . Christ having ascended up in the Clouds as his Triumphant Chariot , gives the Gift of his Spirit to us : As a King at his Coronation bestows Gifts liberally to his Favourites . 4. God hath exalted Christ in his Session at God's right hand , Mark 16.19 . After the Lord had spoken to them , he was received up into heaven , and sat on the right hand of God. Eph. 1.20 . He raised him from the dead , and set him at his own right hand , far above all principality , and power , and every name that is named . Quest. What is meant by Christ's sitting at God's right hand ? Resp. To speak properly , God hath no right Hand or left , for being a Spirit , he is void of all bodily parts ; but it is a borrowed Speech , a Metaphor taken from the manner of Kings , who were wont to advance their Favourites next to their own Persons , and set them at their right Hand : Solomon caused a Seat to be set for the Queen his Mother , and placed her at his right hand , 2 Kin. 2.19 . So for Christ to sit at the right Hand of God , is to be in the next place to God the Father in Dignity and Honour . The Humane Nature of Christ being personally united to the Divine , is now set down in a Royal Throne in Heaven , and adored even of Angels . By Vertue of the Personal Union of Christ's Humane Nature with the Divine , there is a Communication of all that Glory from the Deity to Christ as his Humane Nature is capable of . Not that the Manhood of Christ is advanced to an Equality with the Godhead , but the Divine Nature being joyned with the Humane , the Humane Nature is wonderfully Glorified , though not Deified . Christ as Mediator is filled with all Majesty and Honour , beyond the Comprehension of the highest Order of Angels : Descendit Christus quo inferius non decuit , ideo ascendit quo altius non potuit ; Christ in his Humiliation descended so low , that it was not fit to go lower , and in his Exaltation he ascended so high , that it is not possible to go higher . In his Resurrection he was exalted above the Grave , in his Ascension he was exalted above the Aery and Starry Heaven , in his sitting at God's right Hand : he is exalted above the highest Heavens far , Eph. 4.10 . Far above all heavens . 5. God hath exalted Christ in constituting him Judge of the whole World , Ioh. 5.22 . The Father hath committed all judgment to the Son. At that day of Judgment shall Christ be exalted super-eminently , He shall come in the glory of his Father , Mark 8.38 . He shall wear the same embroydered Robes of Majesty , as the Father ; And he shall come with all his holy Angels , Matth. 25.31 . He who was led to the Bar with a Band of Souldiers , shall be attended to the Bench with a Guard of Angels : Christ shall judge his Judges , he shall judge Pilate that condemned him : Kings must leave their Throne and come to his Bar. And this is the highest Court of Judicature , from whence is no Appeal . 1. Use of Information . Branch 1. See Christ's different State on Earth , and now in Heaven ; O how is the Scene alter'd ! When he was on Earth he lay in the Manger , now he sits in the Throne ; then he was hated and scorn'd of Men , now he is adored of Angels ; then his Name was reproached , now God hath given him a Name above every name , Phil. 2.9 . Then he came in the Form of a Servant , and as a Servant stood with his Bason and Towel , and washed his Disciples Feet , Ioh. 13.4 , 5. now he is clad in his Prince's Robes , and the Kings of the Earth cast their Crowns before him ; on Earth he was a Man of Sorrow , now he is anointed with the Oyl of Gladness ; on Earth was his Crucifixion , now his Coronation ; then his Father frowned upon him in Desertion , now he hath set him at his right Hand ; before he seemed to have no Form or Beauty in him , Isa. 53.2 . now he is the Brightness of his Father's Glory , Heb. 1.3 . O what a change is here , Him hath GOD highly exalted ! Branch 2. Was Christ first Humble and then Exalted , hence learn the way to true Honour is Humility , Luke 14.11 . He that humbleth himself shall be exalted . The World looks upon Humility as that which will make one contemptible , but it is the ready way to Honour : The way to rise is to fall , the way to ascend is to descend . Humility exalts us in the Esteem of Men , and it exalts us to an higher Throne in Heaven , Matth. 18.4 . Whosoever shall humble himself as this little child , the same is greatest in the kingdom of heaven . Viz. He shall have a greater degree of Glory in Heaven . Branch 3. Christ first suffered and then was exalted : see hence that Sufferings must go before Glory . Many desire to be glorified with Christ , but they are not content to suffer for Christ , 2 Tim. 2.12 . If we suffer with him , we shall reign with him . The Wicked first reign and then suffer , the Godly first suffer and then reign . There 's no way to Constantinople but through the Straits , no way to Heaven but through Sufferings : No way to the Crown but by the way of the Cross. Hierusalem above is a pleasant City , Streets of Gold , Gates of Pearl , but we must travel through a dirty Road to this City , through many Reproaches and Sufferings , Acts 14.22 . We must enter into Glory as Christ did ; first he suffered Shame and Death , and now is exalted to sit at God's right Hand . 2. Use of Comfort : Branch 1. Christ being so highly exalted , hath Ennobled our Nature , he hath crowned it with Glory , and lifted it up above Angels and Archangels : Though Christ as he was Man , was made a little lower than the Angels , Heb. 2.9 . yet as the Humane Nature is united to the Divine , and is at God's right Hand , so the Humane Nature is above the Angels . And if God hath so Dignified our Humane Nature , what a shame is it that we should debase it . God hath exalted the Humane Nature above the Angels , and the Drunkard abaseth the Humane Nature below the Beasts . Branch 2. Christ being exalted at God's right hand , the Key of Government is laid upon his shoulders ; he governs all the Affairs of the World for his own Glory . Do you think when Christ is so highly advanced , and hath all Power in Heaven and Earth in his hand , he will not take care of his Elect ? and turn the most astonishing Providences to the good of his Church ? In a Clock the Wheels move cross one to another , but all make the Clock strike : so Christ being at his Father's right hand , he will make the most cross Providences tend to the Salvation of his Church . Branch 3. Christ being at God's right hand , we may be assured he hath now finished the Work of Man's Redemption , Heb. 10.12 . This man after he had offered one sacrifice for sins for ever , sate down on the right hand of God. If Christ had not fully expiated Sin , and satisfied God's Law , he had not sate down at God's right hand , but had still lain in the Grave ; but now he is exalted to Glory . This is an evident Token he hath done and suffered all that was required of him for the working out our Redemption . Branch 4. Though Jesus Christ is so highly exalted in Glory , yet he is not forgetful of us on Earth : some when they are raised to Places of Honour , forget their Friends ; when the Chief Butler was restored to his Place at Court , then he forgot poor Ioseph in Prison : But it is not so with Christ ; though he be exalted to such Glory in Heaven , yet he is not unmindful of his Saints on Earth . Our High-Priest hath all the Names and Wants of his People written upon his Breast-plate : Art thou tempted ? though Christ be in Glory he knows how to pity and succour thee , Heb. 4.15 . We have not a high-priest that cannot be touched with the feeling of our infirmity . Dost thou mourn for sin ? Christ though in a glorified State , he hears thy Sighs , bottles thy Tears . Branch 5. Christ being exalted at God's right hand , this is for the Comfort of Believers , that they shall one day be exalted to that Place of Glory where he is : Christ's Exaltation is our Exaltation . Christ hath prayed for this , Joh. 17.24 . Father , I will that all those whom thou hast given me , be with me where I am . And he is said to go before to prepare a place for Believers , Ioh. 14.2 . Christ is called the Head , and the Church is called his Body , Eph. 1.22 , 23. The Head being exalted to Honor , the Body Mystical shall be exalted too ; as sure as Christ is exalted far above all Heavens , so sure will he instate Believers in all that Glory which his Humane Nature is adorn'd with , Ioh. 17.22 . As here he puts his Grace upon the Saints , so shortly he will put his Glory upon them . This is Comfort to the poorest Christian , perhaps thou hast scarce an House to put thy head in , yet thou maist look up to Heaven and say , There is my House , there is my Country ; and I have already taken Possession of Heaven in my Head Christ ; he sits there , and it will not be long before I shall sit there with him ; he is upon the Throne of Glory , and I have his word for it , I shall sit upon the Throne with him , Rev. 3.21 . 3. Use of Exhortation : Hath God highly exalted Christ , let us labour to exalt him . Let us exalt , 1. His Person . 2. His Truths . 1. Let us exalt Christ in our Hearts ; Believe , O Adore and Love him . We cannot lift Christ up higher in Heaven , but we may in our Hearts . 2. Let us exalt him in our Lips : Let us praise him ; our Bodies are the Temples of the Holy Ghost , our Tongues must be the Organs in these Temples ; by praising and commending Christ , we exalt him in the Esteem of others . 3. Let us exalt him in our Lives : By living holy Lives , Vera religio haec , sine macula vivere lactant . It is not all the Doxologies and Prayers in the World , do so exalt Christ as an holy Life : this makes Christ renowned , and lifts him up indeed when his Followers walk worthy of Christ. 2. Let us exalt Christ's Truths : Bucholcerus in his Chronology , reports of the Nobles of Polonia , That ever when the Gospel is read they lay their Hands upon their Swords , by that intimating they are ready to maintain the Gospel with the hazard of their Lives . Let us exalt Christ's Truths ; maintain the Truths of Christ against Errour ; maintain the Doctrine of Free-grace against Merit ; the Deity of Christ against Socinianism . Truth is the most Orient Pearl of CHRIST's Crown , Contend for the truth , as one would for a Sum of Money , that it should not be wrested out of his hand : This Christ takes to be an Exalting of him , when we exalt his Truths , wherein his Glory is so much concerned . CHRIST the Redeemer . Quest. XIX . HOw doth the Spirit apply to us the Redemption purchased by Christ ? Resp. The Spirit applys to us the Redemption purchased by Christ , by working Faith in us , and uniting us thereby to Christ in our effectual Calling . Here are in this Answer two things , 1. Something implyed , viz. That Christ is the Glorious Purchaser of our Redemption , in these words , The Redemption purchased by Christ. 2. Something expressed , viz. That the Spirit applys to us this Redemption purchased , By working Faith in us , &c. 1. The thing here implyed , That Jesus Christ is the Glorious Purchaser of our Redemption : The Doctrine of Redemption by Jesus Christ is a glorious Doctrine ; 't is the Marrow and Quintessence of the Gospel . In this all a Christian's Comfort lies . Great was the Work of Creation , but greater the Work of Redemption : it cost more to redeem us than to make us ; in the one there was but the speaking a Word , in the other shedding of Bloud , Luke 1.51 . The Creation was but the Work of God's Fingers , Psal. 8.3 . Redemption the Work of his Arm : Heb. 9.12 . Having obtained eternal redemption for us . Christ's purchasing Redemption for us , implies that our sins did Mortgage and Sell us : had there not been some kind of Mortgaging , there had been no need of Redemption : Redimere , q. rursus emere , Hierom. Now Christ when we were thus mortgaged and sold by Sin , did purchase our Redemption : Christ hath the best right to redeem us , for he is our Kinsman : the Hebrew word for Redeemer , Goel , signifies a Kinsman , one that is near in Bloud : in the Old Law the nearest Kinsman was to reedem his Brother's Land , Ruth 4.4 . Thus Christ being near a-kin to us , Flesh of our flesh , is the fittest to redeem us . Quest. How doth Christ redeem us ? Resp. By his own precious Bloud , Ephes. 1.7 . In whom we have redemption through his bloud . Among the Romans he was said to redeem another , that laid down a Price equivalent for the Ransom of the Prisoner . In this sence Christ is a Redeemer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath paid a Price . Never such a Price paid to ransom Prisoners , 1 Cor. 6.20 . Ye are , Pretio Empti , bought with a price ; and this Price was his own Bloud . So in the Text , By his own bloud he entred in once into the holy place , having obtained eternal redemption for us . This Bloud being the Bloud of that Person who was God as well as Man , is a Price sufficient for the Ransom of Millions . Quest. From what doth Christ redeem us ? Resp. From Sin. To be redeemed from Turkish Slavery is a great Mercy , but it is infinitely more to be redeemed from Sin. There is nothing can hurt the Soul but Sin ; it is not Affliction hurts it , it often makes it better , as the Furnace makes Gold the purer ; but it is Sin that doth damnify . Now Christ redeems us from Sin , Heb. 9.26 . Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself . Quest. But how are we redeemed from Sin ? Do we not see Corruption stirring in the Regenerate ? Much Pride and Unmortified Passion ? Resp. We must distinguish of Redemption : Redemption is either Inchoata or Plena ; a Redemption but begun and perfect : Sin cannot stand with a Perfect Redemption , but here it is but Begun ; Sin may stand with an Imperfect Redemption . There may be some Darkness in the Air at the Sun 's first rising , but not when the Sun is at the full Meridian : While our Redemption is but begun , there may be Sin ; but not when it is perfected in Glory . Quest. But in what sence hath Christ redeemed justified Persons from Sin ? Resp. A Reatu , from the Guilt of Sin , though not the Stain : Guilt is the binding a Person over to Punishment . Now , Christ hath redeemed a justified Person from the Guilt of Sin ; he hath discharged his Debts . Christ saith to God's Justice , as Paul to Philemon , If he hath wronged thee any thing , or owes thee ought , put that on my account , Verse 18. 2. A justified Person is redeemed à Dominio , from the Power and Regency of Sin , though not the presence . Sin may furere , but not regnare , it may rage in a Child of God , but not reign : Lust did rage in David , Fear in Peter , but it did not reign ; they recovered themselves by Repentance , Rom. 6.14 . Sin shall not have dominion over you . Sin lives in a Child of God , but it is deposed from the Throne , it lives not as a King but a Captive . 3. A Believer is redeemed à Maledictione , from the Curse due to Sin , Gal. 3.13 . Christ hath redeemed us from the curse of the law , being made a curse for us . Christ said to his Father , as Rebecca to Iacob , Upon me , upon me , be the curse , let the blessing be upon them , but upon me be the curse . And now there 's no Condemnation to Believers , Rom. 8.1 . An Unbeliever hath a double Condemnation ; one from the Law which he hath transgressed , the other from the Gospel , which he hath despised . But Christ hath redeemed a Believer from this Malediction , he hath set him out of the Power of Hell and Damnation . Quest. To what hath Christ redeemed us ? Resp. He hath redeemed us to a glorious Inheritance , 1 Pet. 1.4 . To an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . 1. To an Inheritance . ] Christ hath not only redeemed us out of Prison , but he hath redeemed us to a State of Happiness , to an Inheritance : Heaven is not a Lease which soon expires , but an Inheritance ; and a glorious Inheritance , Col. 1.12 . An Inheritance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Light. Lumen actuat colores : Light adorns and gilds the World : What were the World without Light , but a Prison ? The Heavenly Inheritance is irradiated with Light : Christ as a continual Sun enlightens it with his Beams , Rev. 21.23 . 2. To an Inheritance incorruptible : It doth not moulder away , or suffer Dissolution . Earthly Comforts are shadowed out by the Tabernacle , which was transient , but Heaven is set out by the Temple , which was fixed and permanent , built with Stone , overlaid with Gold. This is the Glory of the Coelestial Inheritance ; it is incorruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. Eternity is written upon the Frontis-piece of it . 3. Undefiled : The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Undefiled , alludes to a precious Stone called Amiantus , which cannot be blemished : Such a Place is Heaven , undefiled , nothing can stain it ; there 's no Sin there to Eclipse its Purity . For the Holiness and Undefiledness of it , it is compar'd to pure Gold , and to the Saphir , and Emerald , Rev. 21. The Saphir hath a Vertue , saith Pliny , to preserve Chastness ; the Emerald to expel Poyson . These are the lively Emblems of Heaven , to show the Sanctity of it ; no Feaver of Lust , no Venom of Malice , there are none but pure Virgin spirits inhabit . 4. It fadeth not away : The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the name of a Flower Amarantus , which keeps a long time fresh and green , as Clem. Alexandrinus writes . Such is the Heavenly Inheritance , it doth not lose its Orient Colour , but keeps its Freshness and Greenness to Eternity ; the Beauty of it fadeth not away . To this glorious Inherit●nce hath Christ redeemed the Saints : an Inheritance which cannot be fully described , or set forth by all the Lights of Heaven , though every Star were a Sun : and that which is the Diamond in the Ring , the Glory of this Inheritance , is , the Eternal Sight and Fruition of the blessed God : the sight of God will be most alluring , heart-ravishing Object : Kings Presence makes the Court , Ioh. 3.2 . We shall see him as he is . It is comfortable to see God showing himself through the Lettuce of an Ordinance , to see him in the Word and Sacrament : The Martyrs thought it comfortable to see him in a Prison : O then , what will it be to see him in Glory , shining ten thousand times brighter then the Sun ! and not only see him , but enjoy him for ever : Proemium quod fide non attingitur , Aug. Faith itself is not able fully to comprehend this Reward . And all this Blessedness hath Christ purchased through the Redemption of his Bloud . Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by sin ; we had sinned ourselves into Slavery ; Slavery , so that we needed Christ to purchase our Redemption : Nihil durius servitute , Cicero . Slavery is the worst Condition . Such as are now Prisoners in Algiers think so . But by Sin we were in a worse Slavery , Slaves to Satan , a Merciless Tyrant , who sports in the Damnation of Souls . In this Condition were we when Christ came to redeem us . Branch 2. See in this as in a transparent Glass , the Love of Christ to the Elect , he came to redeem them : these he dyed Intentionally for . Were it not great Love for a King's Son to pay a great Sum of Money to redeem a Captive , but that he should be content to be a Prisoner in his stead , and dye for his Ransom ; this were Matter of Wonder . Jesus Christ hath done all this , he hath written his Love in Characters of Bloud : — It had been much for Christ to speak a good word to his Father for us , but he knew that was not enough to redeem us : Though a Word speaking made a World , yet it would not redeem a Sinner , Heb. 9.22 . Without shedding of bloud is no remission . 2. Use of Tryal : If Christ came to purchase our Redemption , then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin. This is a needful Tryal , for , let me tell you , there is but a certain Number whom Christ hath redeemed . O say , Sinners , Christ is a Redeemer , and we shall be saved by him ! Beloved , Christ came not to redeem all ; then we overthrow the Decrees of God. Redemption is not as large as Creation . I grant , there is a Sufficiency of Merit in Christ's Bloud to save all ; but , there 's difference between Sufficiency and Efficiency . Christ's Bloud is a sufficient Price for all , but it is effectual only to them that believe : A Plaister may have a soveraign Vertue in it to heal any Wound , but it doth not heal unless applyed to the Wound . And if it be so that all have not the Benefit of Christ's Redemption , only some , then it is a necessary Question to ask our Souls , Whether we are in the Number of them that are redeemed by Christ , or no ? Quest. How shall we know that ? Resp. Such as are redeemed are reconciled to God ; the Enmity is taken away ▪ their Judgments approve , their Wills incline ad bonum , Col. 1.21 . Are they redeemed that are unreconciled to God ? who hate God and his People , ( as the Vine and Laurel ) have an Antipathy , who do all they can to disparage Holiness , are these redeemed who are unreconciled ? Christ hath purchased a Reprieval for these , but a Sinner may have a Reprieve and yet go to Hell , Ioh. 5.6 . 2. Such as are redeemed by Christ , are redeemed from the World , Gal. 1.4 . Who gave himself for our sins , that he might deliver ( or redeem ) us from this present evil world . Such as are redeemed by Christ , are risen with Christ , Col. 3.1 . As the Birds though they light upon the Ground to pick up a little Seed , yet immediately they take their Wings and flye up to Heaven again : so the Redeemed of the Lord , though they use the World , and take the lawful Comforts of it , yet their Hearts are presently off these things , and they ascend to Heaven ; live here , trade above . Such as Christ hath dyed for , are dead to the World , Gal. 6.14 . I am crucified to the world ; to the Honours , Profits , and Preferments of it . What shall we think of them who say they are the Redeemed of the Lord , yet are Lovers of the World ? like the Tribes who desired to have their Portion on this side Canaan : Phil. 3.19 . Who mind earthly things . They pull down their Souls to build up an Estate : they are not redeemed by Christ , who not from the World. 3. Use of Comfort , to such as are redeemed : You are happy , the lot of free grace is fallen upon you ; you who were once in the Devil's Prison , you have broke this Prison ; you that were once bound in the Chains of Sin , God hath begun to beat off your Chains , and hath freed you from the Power of Sin , and Curse due to it . What a Comfort is this ? And is there any Consolation in Christ , it is thine ; is there any sweet Fruit growing upon the Promise , thou maist gather it ; are there any glorious Priviledges in the Gospel , they are thy Joynture , Justification , Adoption , Coronation ; is there any Glory in Heaven , thou shalt shortly drink of that River of Pleasure ; hast thou any Temporal Comforts , these are but a Pledge and Earnest of more : Thy Meal in thy Barrel is but a Bait by the way , and an Earnest of that Angels Food which God hath prepared for thee . How maist thou be comforted in all Worldly Afflictions , though the Fig-tree flourish not ? nay , in case of Death , Death hath lost its Sting : Mors obiit morte Christi . Death shall carry thee to thy Redeemer : fear not dying , not happy but by dying . Use ult . of Exhortation : Long for the time when you shall have a full and perfect Redemption in Heaven , an eternal Jubilee ; when you shall be freed not only from the Power but from the Presence of Sin. Here a Believer is as a Prisoner that hath broke Prison , but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you , you shall be as the Angels of God ; you shall never have a sinful Thought more . When no Pain or Grief , no aking Head or unbelieving Heart , you shall see Christ's Face , and lye for ever in his Arms. You shall be as Ioseph , Gen. 41.14 . They brought him hastily out of the dungeon ; and he shaved himself , and changed his raiment , and came in unto Pharaoh . Long for that time when you shall put off your Prison-Garments , and change your Raiment , and put on the Embroidered Garment of Glory . O long , yet be content to wait for this full and glorious Redemption , when you shall be more Happy than you can desire , when you shall have that which eye hath not seen , nor ear heard , nor can it enter into man's heart to conceive . Of FAITH . Gal. 2.20 . The life which I now live in the flesh , I live by the faith of the Son of GOD. THE Spirit applys to us the Redemption purchased by Christ , by working Faith in us . Christ is the Glory , and Faith in Christ the Comfort of the Gospel . Quest. What are the kinds of Faith ? Resp. Fourfold , 1. An Historical or Dogmatical Faith , which is the believing the Truths revealed in the Word , because of Divine Authority . 2. There is a Temporal Faith , which lasteth but for a time , and vanisheth , Matth. 13.21 . Yet hath he not root in himself , but dureth for a while . A Temporary Faith is like Ionah's Gourd , which came up in a night and withered , Cap. 4.10 . 3. A Miraculous Faith , which was granted to the Apostles , to work Miracles for the Confirmation of the Gospel : This Iudas had , he cast out Devils , yet was cast out to the Devil . 4. A true justifying Faith , which is called , A faith of the operation of God , Col. 2.12 . And is a Jewel hung only upon the Elect. Quest. What is justifying Faith ? Resp. I shall show , 1. What it is not ; It is not a bear Acknowledgment that Christ is a Saviour ; indeed there must be an Acknowledgment , but that is not sufficient to justifie . The Devils acknowledged Christ's Godhead , Matth. 8.29 . Iesus thou Son of God. There may be an Assent to Divine Truths , yet no Work of Grace on the Heart : many assent in their Judgments , that Sin is an evil thing , but they go on in Sin , their Corruptions are stronger than their Convictions ; and that Christ is excellent , cheapen the Pearl , but do not buy . 2. What justifying Faith is ? I answer , True justifying Faith consists in three things , 1. Self-renunciation : Faith is a going out of one's self , a Man is taken off from his own bottom , he sees he hath no Righteousness of his own to save him , Phil. 3.9 . Not having my own righteousness . Self-righteousness is a broken Reed , the Soul dares not lean on . Repentance and Faith are both Humbling Graces ; by Repentance a Man abhors himself ; by Faith he goes out of himself . Is is with a Sinner in the first Act of Believing , as with Israel in their Wilderness-march , behind them they saw Pharaoh and his Chariots pursuing them , before them the Red Sea ready to devour them : so the Soul behind sees God's Justice pursuing him for Sin , before Hell ready to devour him ; and in this forlorn Condition , he sees nothing in himself to help him , but he must perish unless he can find help in another . 2. Recumbency : The Soul casts itself upon Jesus Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Faith rests on Christ's Person . Faith believes the Promise , but that which Faith rests upon in the Promise , is the Person of Christ : Therefore the Spouse is said to lean upon her Beloved , Cant. 8.5 . And Faith is described to be a believing on the Name of the Son of God , Ioh. 3.23 . viz. On his Person , the Promise is but the Cabinet , Christ is the Jewel in it . Faith embraceth ; the Promise is but the Dish , Christ is the Food in it which Faith feeds on . And as Faith rests on Christ's Person , so on his Person under this Notion , as he was crucified . Faith glories in the Cross of Christ , Gal. 6.14 . To consider Christ as he is crown'd with all manner of Excellencies , doth rather stir up Admiration and Wonder ; but Christ looked upon as Bleeding and Dying is the proper Object of our Faith : therefore it is call'd Faith in his blood , Rom. 3.25 . 3. Appropriation , or the applying Christ to ourselves : A Medicine though it be never so soveraign , yet if it be not applyed to the Wound , will do no good ; tho' the Plaister be made of Christ's own Bloud , yet it will not heal unless it be applyed by Faith : the Bloud of God without Faith in God will not save ; this applying of Christ is called a receiving of him , Joh. 1.12 . The hand receiving of Gold enricheth , so the hand of Faith receiving Christ's Golden Merits with Salvation , enricheth us . Quest. How is Faith wrought ? Resp. By the Blessed Spirit it is called the Spirit of Grace , Zec. 12.10 . because it is the Spring and Efficient of all Grace . Faith is the chief Work which the Spirit of God works in a Man's heart . In making the World God did but speak a Word , but in working Faith he puts forth his Arm , Luke 1.51 . The Spirits working Faith is called , The exceeding Greatness of God's Power . What a Power was put forth in raising Christ from the Grave , when such a Tombstone lay upon him , the Sins of all the World ; yet he was raised up by the Spirit : The same Power the Spirit of God puts forth in working Faith ; the Spirit irradiates the Mind , subdues the Will ; the Will naturally is like a Garrison , which holds out against God ; the Spirit with a sweet Violence conquers , or rather changeth the Will , making the Sinner willing to have Christ upon any Terms , to be ruled by him as well as saved by him . Quest. Wherein lyes the Preciousness of Faith ? Resp. As Faith is the chief Gospel-grace ; the Head of the Graces , as Gold among Mettals , so is Faith among the Graces . Clem. Alexandrinus calls the other Graces the Daughters of Faith. Indeed in Heaven Love will be the chief Grace , but while we are here Militant Love must give place to Faith ; Love takes Possession of Glory , but Faith gives a Title to it ; Love is the Crowning Grace in Heaven , but Faith is the Conquering Grace upon Earth , 1 Joh. 5.4 . This is the victory that overcometh the world , even our faith . 2. As Faith hath influence upon all the Graces , and sets them awork , not a Grace stirs till Faith set it awork . As the Clothier sets the Poor awork , he sets their Wheel a going ; Faith sets Hope awork . The Heir must believe his Title to an Estate in Reversion , before he can hope for it : Faith believes its Title to Glory , and then Hope waits for it . Did not Faith feed the Lamp of Hope with Oyl , it would soon dye . Faith sets Love awork , Gal. 5.6 . Faith which worketh by love ; believing the Mercy and Merit of Christ causeth a flame of Love to ascend . Faith sets Patience a work , Heb. 6.12 . Be followers of them who through faith and patience inherit the promises . Faith believes the glorious Rewards given to Suffering ; this makes the Soul patient in suffering . Thus Faith is the Master-wheel , it sets all the other Graces a running . 3. As Faith is the Grace which God honours to Iustifie and Save : thus , indeed , it is precious Faith , as the Apostle calls it , 2 Pet. 1.1 . The other Graces help to sanctify , but it is Faith that justifies , Rom. 5.1 . Being justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by faith . Repentance or Love do not justifie , but Faith. Quest. How doth Faith justifie ? Resp. Faith doth not justify , 1. As it is a Work that were to make a Christ of our Faith , but Faith justifies as it lays hold of the Object , viz. Christ's Merits . If a Man had a precious Stone in a Ring that could heal , we say the Ring heals , but properly it is not the Ring , but the precious Stone in the Ring heals . Thus Faith saves and justifies , but it is not any inherent Vertue in Faith , but as it lays hold on Christ , so it justifies . 2. Faith doth not justify as it exerciseth Grace : It cannot be denied , Faith doth Invigorate all the Graces , it puts strength and liveliness into them , but it doth not justifie under this Notion . Faith works by Love , but it doth not justifie as it works by Love , but as it applys Christ's Merits . Quest. Why should Faith save and justifie more then any other Grace ? Resp. 1. Because of God's Sanction : He hath appointed this Grace to be justifying , and he doth it because Faith is a Grace that takes a Man off himself , and gives all the Honour to Christ and Free-grace , Rom. 4.20 . Strong in faith giving glory to God. Therefore God hath put this Honour on Faith , to make it saving and justifying . The King's Stamp makes the Coyn pass for Currant ; if he would put his Stamp upon Leather , as well as Silver , it would make it Currant . So God having put his Sanction , the Stamp of his Authority and Institution upon Faith , this makes it to be justifying and saving . 2. Because Faith makes us one with Christ , Eph. 3.17 . It is the espousing incorporating Grace , it gives us Coalition and Union with Christ's Person ; other Graces make us like Christ , Faith makes us Members of Christ. 1. Use of Exhortation : Let us above all things labour for Faith : Fides est sanctissimum humani pectoris bonum . Ephes. 6.16 . Above all taking the shield of faith . Faith will be of more use to us then any Grace : as an Eye though dim , was of more use to an Isra●lite then all the other Members of his Body , not a strong Arm or a nimble Foot , it was his Eye looking on the Brazen Serpent that cured him . It is not Knowledge though Angelical , not Repentance though we could shed Rivers of Tears could justifie us , only Faith whereby we look on Christ. Without Faith it is impossible to please God , Heb. 11.6 . and if we do not please him by believing , he will not please us in saving of us . Faith is the Condition of the Covenant of Grace , without Faith without Covenant , and without Covenant without Hope , Eph. 2.12 . 2. Use of Tryal : Let us try whether we have Faith : There is something looks like Faith , and is not ; a Bristol-stone looks like Diamond . Some Plants have the same Leaf with others , but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith , but it may be distinguished by the Fruits . Let us be serious in the Tryal of our Faith ; there is much depends upon our Faith : If our Faith be not good , there is nothing good comes from us ; our Duties and Graces are adulterate . Quest. Well then , how shall we know it is a true Faith ? Resp. By the Noble Effects : 1. Faith is a Christ-prizing Grace , it puts an high Valuation upon Christ , 1 Pet. 2.7 . To you that believe he is precious . St. Paul did best know Christ , 1 Cor. 9.1 . Have I not seen Iesus Christ our Lord ? Paul saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven ; and he saw him with the Eye of his Faith in the Holy Supper , ergo , he best knew Christ. And see how he stiles all things in comparison of him , Phil. 3.8 . I count all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dung , that I may win Christ. Do we set an high Estimate on Christ ? could we be willing to part with our Wedg of Gold , for the Pearl of Price ? Greg. Nazianzen blessed God he had any thing to lose for Christ's sake . 2. Faith is a refining Grace , 1 Tim. 3.9 . Mystery of faith in a pure conscience . Faith is in the Soul as Fire among Metals , it refines and purifies : Morality may wash the outside , Faith washeth the inside , Acts 15.9 . Having purified their hearts by faith . Faith makes the Heart a Sacrary , or Holy of Holies . Faith is a Virgin-Grace : tho' it doth not take away the Life of Sin , yet love of Sin. Examine , if your Heart be an Unclean Fountain sending out Mud and Dirt , Pride , Envy ; if there be Legions of Lusts in thy Soul , there is no Faith. Faith is an Heavenly Plant which will not grow in an impure Soil . 3. Faith is an Obediential Grace , Rom. 16.26 . The obedience of faith . Faith melts our Will into Gods : Faith runs at God's Call , if God commands Duty ( though cross to Flesh and Bloud ) Faith obeys , Heb. 11.8 . By faith Abraham obeyed . Faith is not an Idle Grace ; as it hath an Eye to see Christ , so it hath an Hand to work for him . Faith doth not only believe God's Promise , but obey his Command . It is not your having Knowledge will evidence you to be Believers ; the Devil hath Knowledge , but wants Obedience , and that makes him a Devil . And the true Obedience of Faith is a chearful Obedience ; God's Commands do not seem grievous . Have you the Obedience , and obey chearfully ? What say you to this ? do you look on God's Command as your Burden or Priviledge , as an Iron Fetter about your Leg , or a gold Chain about your Neck . 4. Faith is an assimulating Grace ; it changeth the Soul into the Image of the Object , it makes it like Christ. Never did any look on Christ with a believing Eye , but he was made like Christ. A deformed Person may look on a beautiful Object , but not be made beautiful ; but Faith looking on Christ , transforms a Man , and turns him into his Similitude . Faith looking on a bleeding Christ , causeth a soft bleeding heart . Looking on an holy Christ , causeth sanctity of Heart ; looking on an humble Christ , makes the Soul humble . As the Camelion is changed into the Colour of that which it looks upon , so Faith looking on Christ , changeth a Christian into the similitude of Christ. 2. By the growth of it ; if it be a true Faith , it grows : living things grow . Rom. 1.17 . From faith to faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quest. How may we judge of the growth of Faith ? Answ. Growth of Faith is judged , 1. By strength . We can do that now which we could not do before . When one is Man-grown , he can do that he could not do when he was a Child ; he can carry a heavier burden : so thou canst bear crosses with more patience . 2. Growth of Faith is seen by doing Duties in a more spiritual manner , viz. with fervency , we put coals to the Incence , from a principle of love to God. When an Apple hath done growing in bigness , it grows in sweetness : thou dost Duties in love , and now are sweeter , and come off with a better relish . Object . But I fear I have no Faith. Resp. We must distinguish between weakness of Faith and nullity ; a weak Faith is true . The bruised Reed is but weak , yet it is such as Christ will not bruise Though thy Faith be but weak , yet be not discouraged : 1. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage , as well as a strong ; a weak Eye might have seen the brasen Serpent . The Woman in the Gospel , that but touched Christ , received Vertue from him . The Touch of Faith. 2. The Promise is not made to strong Faith , but to true . The Promise doth not say , Whosoever hath a Giant-faith , that can remove Mountains , that can stop the mouth of Lions , shall be saved ; but whosoever believes , be his Faith never so small . Though Christ sometimes chides a weak Faith , yet that it may not be discouraged , he makes a Promise to it , Matth. 5.3 . Beati qui esuriunt . 3. A weak Faith may be fruitful . Weakest things multiply most : the Vine is a weak Plant , but it is fruitful . Weak Christians may have strong Affections . How strong is the first love which is after the first planting of Faith. 4. Weak Faith may be growing . The Seed springs up by degrees ; first the Blade , then the Ear , then the full Corn in the Ear. Therefore be not discouraged ; God , who would have us receive them that are weak in Faith , Rom. 14.1 . will not himself refuse them . A weak Believer is a Member of Christ , and though Christ will cut off rotten Members from his Body , yet not weak Members . Effectual Calling . ROM . 8.30 . Them he also called . Quest. XX. WHat is effectual Calling ? Answ. It is a gracious work of the Spirit , whereby he causeth us to embrace Christ freely offered to us in the Gospel . In this Verse is a golden Chain of Salvation , made up of four Links ; this is one Vocation , Them he also called . Calling is nova Creatio , a new Creation , the first Resurrection . — There is a twofold Call : 1. An extrinsick or outward Call ; 2. An intrinsick or inward effectual Call. 1. An extrinsick or outward Call , which is God's offer of Grace to sinners , inviting them to come in and accept of Christ and Salvation , Matth. 20.16 . Many are called , but few chosen . This outward Call shews Men what they ought to do in order to Salvation , and renders them inexcusable in case of Disobedience . 2. There is an intrinsick or effectual Call , when God with the offer of Grace works Grace ; by this Call the Heart is renewed , and the Will effectually drawn to embrace Christ. The outward Call brings Men to a profession of Christ , the inward to a possession of Christ. Quest. What is the means of this effectual Call ? Resp. Every Creature hath a Voice to call to us . The Heavens call to us to behold God's glory , Psal. 19.1 . Conscience calls to us , God's Judgments call to us Repent , Mic. 6.9 . Hear ye the Rod. But every Voice doth not convert . There are two means of our effectual Call : 1. The preaching of the Word , which is the sounding God's silver Trumpet in Mens Fears ; God doth not speak by an Oracle , he calls by his Ministers . Samuel thought it had been only the Voice of Eli , that called to him , but it was God's voice , 1 Sam. 3.6 . So perhaps you think it is only the Minister speaks to you in the Word , but it is God himself speaks . Therefore Christ is said , ( Now ) to speak to us from Heaven , Hebr. 12.25 . How doth he speak but by his Ministers ? as a King speaks by his Ambassadors . Know , that in every Sermon preached , God calls to you , and to refuse the Message we bring , is to refuse God himself . 2. The other means of our effectual Call , is the Holy Spirit . The Ministry of the Word is the Pipe or Organ , the Spirit of God blowing in it , doth effectually change Men's hearts , Acts 10.44 . While Peter spake , the Holy Ghost fell on all them that heard the Word of God. Ministers knock at the door of Men's hearts , the Spirit comes with a Key and opens the door , Acts 16.14 . A certain woman named Lydia , whose heart the Lord opened . Quest. From what doth God call Men ? Resp. 1. From sin ; He calls them from their Ignorance and Unbelief , 1 Pet. 1.14 . By Nature the Understanding is inveloped with Darkness , God calls Men from darkness to light , Eph. 5.8 . as if one should be called out of a Dungeon to behold the Light of the Sun. 2. From Danger . As the Angel called Lot out of Sodom , when it was ready to rain fire ; so God calls his People from the Fire and Brimstone of Hell , and from all those Curses they were exposed to . 3. He calls them out of the World , as Christ called Matthew from the Receipt of Custom , Iohn 17.16 . Ye are not of the world . Such as are Divinely called , are not Natives here , but Pilgrims , they do not conform to the world , or follow its sinful fashions . They are not of the world , though they live here , yet , they trade in the heavenly Country . The World is a place where Satan's Throne is , Rev. 2.13 . a Stage on which sin every day acts its part ; now such as are called are in , but not of the World. Quest. To what God calls Men ? Resp. 1. He calls them to Holiness , 1 Thess. 4.7 . God hath not called us unto uncleanness , but unto holiness . Holiness is the livery , or silver star the Godly wear , Isa. 63.18 . Knam kodsheca , The people of thy holiness . The called of God are anointed with the consecrating Oil of the Spirit , 1 Iohn 2.20 . Ye have an Unction from the holy One. 2. God calls them to Glory , as if a Man were called out of a Prison to sit upon a Throne , 1 Thess. 2.12 . Who hath called you to his Kingdom and Glory . Whom God calls , he crowns . It is a weight of Glory , 2 Cor. 4.17 . The Hebrew word for Glory ( Kauod ) signifies pondus , a weight : The weight of Glory adds to the worth . The weightier Gold is , the more it is worth . And this Glory is not transient , but permanent , an eternal weight : 't is better felt then expressed . Quest. What is the cause of the effectual Call ? Resp. God's electing Love ; Rom. 8.30 . Whom he predestinated , them he also called . Election is the Fountain-cause of our Vocation . It is not because some are more worthy to partake of the heavenly Calling then others , ( as the Arminians ) we were all in our blood , Ezek. 16.6 . and what worthiness in us ? What worthiness was there in Mary Magdalen , out of whom seven Devils were cast ? What worthiness in the Corinthians , when God began to call them by his Gospel ? they were Fornicators , Effeminate , Idolaters , 1 Cor. 6.11 . Such were some of you , but ye are washed , &c. Before effectual Calling , we are not only without strength , Rom. 5.6 . but Enemies , Col. 1.21 . So that the Foundation of Vocation is Election . Quest. What are the Epithites or Qualifications of this Call ? Resp. 1. It is a powerful Call. Verba Dei sunt opera , Luther : God puts forth infinite power in calling home a sinner to himself : He doth not only put forth his Voice , but his Arm. The Apostle speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exceeding greatness of his power he exerciseth towards them that believe , Ephes. 1.19 . God rides forth conquering in the Chariot of his Gospel , he conquers the Pride of the Heart , and makes the Wiil , which stood out as a Fort-Royal , to yield and stoop to his Grace ; he makes the stony heart bleed : It is a mighty powerful Call. Why then do the Arminians seem to talk of a Moral Perswasion ? That God in the Conversion of a Sinner , doth only morally perswade , and no more . He sets his Promises before them , to allure them to Good , and his Threatnings to deter them from Evil ; and here is all he doth . But sure Moral Perswasions alone are insufficient to the effectual Call. How can the bare Proposal of Promises and Threatnings convert a Soul ? This amounts not to a new Creation ? or that Power which raised Christ from the dead . God doth not only perswade , but inable , Ezek. 36.27 . If God in Conversion should only morally perswade , that is , set Good and Evil before Men , then God doth not put forth so much power in saving Men , as the Devil doth in destroying them . Satan doth not only propound tempting Objects to Men , but doth concur with his Temptations , therefore he is said to work in the children of disobedience , Ephes. 2.2 . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to work , signifies imperii vim , Cameron , the power Satan hath in carrying Men to sin . And shall not God's Power in converting be greater then Satan's Power in seducing ? The effectual Call is mighty and powerful ; God puts forth a Divine Energy , nay , a kind of Omnipotency . It is such a powerful Call , that the will of Man hath no power to resist . 2. It is an high Calling . Phil. 3.14 . I press toward the mark for the price of the high calling of God. It is an high Calling , 1. Because we are called to high Exercises of Religion . To be crucified to the World , to live by Faith , to do Angels Work , to love God , to be living Organs of his Praise , to hold communion with the Father and the Son , 1 Iohn 1.3 . 2. It is an high Calling , because we are called to high Priviledges ; to Justification and Adoption , to be Kings and Priests unto God ; We are called to the fellowship of Angels , to be co-heirs with Christ , Rom. 8.17 . They who are effectually called , are Candidates of Heaven , they are Princes in all Lands , Psal. 45.16 . though Princes in disguise . 3. It is an immutable Call , Rom. 11.9 . The gifts and calling of God are without repentance ; that is , those gifts which flow from Election , ( as Vocation and Justification ) these are without Repentance . God repented he called Saul to be King ; but he never repents that he calls a Sinner to be a Saint . Use 1. See the necessity of the effectual Call , a Man cannot go to Heaven without it . First we must be called before glorified , Rom. 8.30 . A Man uncalled can lay claim to nothing in the Bible but Threatnings ; a Man in the state of Nature is not fit for Heaven , no more then a Man in his filth and rags is fit to come into a Kings presence : a Man in his pure Naturals , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God-hater , Rom. 1.30 . and is he fit for Heaven ? will God lay his Enemy in his bosom ? Use 2. of Trial. Whether we are effectually called ? We may know it by the Antecedent , and Consequent of it . 1. By the Antecedent . Before this effectual Call , an humbling work passeth upon the Soul. A Man is convinced of sin , he sees he is a sinner , and nothing but a sinner ; the fallow-ground of his heart is broken up , Ier. 4.3 . As the Husband-man breaks the Clods , then casts in the Seed ; so God by the convincing work of the Law breaks a sinners heart , and makes it fit to receive the Seeds of Grace . Such as were never convinced , were never called , Iohn 16.8 . He shall convince the world of sin . Conviction is the first step to Conversion . 2. By the Consequents : Two. 1. He who is savingly called , Answers to God's Call. When God called Samuel , he answered , Speak Lord , thy servent heareth , 1 Sam. 3.10 . When God calls thee to any Act of Religion , thou dost run at God's Call , Acts 26.19 . I was not disobedient to the heavenly vision . If God calls to Duties contrary to flesh and blood , we obey his voice in every thing . True Obedience is like the Needle which points that way which the Loadstone draws . Such as are deaf to God's Call , a sign they are not called by Grace . 2. He who is effectually called doth stop his Ear to all other Calls , which would call him off from God : as God hath his Call , so there are other contrary Calls ; Satan calls by a Temptation , Lust calls , evil company calls : But as the Adder stops its Ear against the Voice of the Charmer ; so he who is effectually called stops his Ear against all the Charms of Flesh and Devil Use 3. Of Comfort to them who are the called of God ; This Call evidenceth Election , Rom. 8.30 . Whom he predestinated , them he also called . Election is the cause of our Vocation , and Vocation is the sign of our Election . Election is the first Link of the golden Chain of Salvation , Vocation is the second ; he who hath the second Link of the Chain , is sure of the first Link . As by the Stream we are led to the Fountain , so by Vocation we ascend to Election ; Calling is an earnest and pledge of Glory . 2 Thess. 2.13 . God hath chosen you to salvation through sanctification . We may read God's predestinating love in the work of Grace in our heart . Branch 2. To such as are called , to be thankful to God for this unspeakable Blessing ; be thankful to all the Persons in the Trinity , to the Father's Mercy , to the Son's Merit , to the Spirit 's Efficacy . To make you thankful , consider , when you had offended God that he should call you , that when God needed you not , he had Millions of glorified Saints and Angels to praise him , yet he called you . Again , consider what you were before God called you , you were in your sins ; when God called Paul , he found him persecuting ; when he called Matthew , he found him at the Receipt of Custom ; when he called Zacheus , he found him using Extorsion . When God calls a Man by his Grace , he finds him seeking after his Lusts , as when Saul was called to the Kingdom , he was seeking the Asses . That God should call thee when thou wert in the hot pursuit of sin , admire God's Love , exalt his Praise . Again , that God should call you , and pass by others , what Mercy is this ? Matth. 11.26 . Even so Father for so it seemed good in thy sight . That God should pass by the wise and noble Persons of sweeter disposition , acuter parts , guilty of less Vice , and that the Lot of Free-grace should fall on you , O astonishing Love of God. It was a great favour of God to Samuel , that God call'd to him , and revealed his Mind to him , and passed by Eli , though a Priest and a Judge in Israel , 1 Sam. 3.9 . so that God should call to thee , a flagitious sinner , and pass by others of higher birth , and better morals , here is that calls aloud for Praise . As God so governs the Clouds , that he makes them rain upon one place , and not upon another , so doth he dispence his Grace , it shall drop its sweet dew upon one , and not another . Two at a Sermon , one his heart the Lord opens , the other is no more affected with it , than a deaf Man with the sound of Musick . Here is the Banner of Free-grace display'd , and here should be the Trophies of Praise erected . Eliah and Elisha were walking together , on a sudden there came a Chariot of Fire , and carried Eliah up to Heaven , but left Elisha behind ; so when two are walking together , Husband and Wife , Father and Child , that God should call one by his Grace , but leave the other , carry one up in a triumphant Chariot to Heaven , but let the other perish eternally : O infinite rich Grace ! how should they that are call'd be affected with God's discriminating Love ; how should the Vessels of Mercy run over with Thankfulness ; how should they stand upon Mount Gerizim , blessing and praising God : O begin the work of Heaven here ! Such as are Patterns of Mercy , should be Trumpets of Praise : Thus S. Paul being call'd of God , and seeing what a Debtor he was to Free-grace , breaks forth into Admiration and Gratulation , 1 Tim. 1.13 . Use 4. To the Called , walk worthy of your high Calling , Eph. 4.1 . I beseech you that you walk worthy of the vocation wherewith ye are called ; in two things : 1. Walk compassionately , pity such as are yet uncalled : Hast thou a Child that God hath not yet called , a Wife , a Servant ? Weep over their dying Souls . They are in their Bloud , under the Power of Satan ; O pity them ! Let their sins more trouble you then your own Sufferings : If you pity an Ox or Ass going astray , will you not pity a Soul going astray . Show your Piety by your Pity . 2. Walk holily ; yours is an holy Calling , 2 Tim. 1.9 . You are called to be Saints , Rom. 1.7 . Show your Vocation by a Bible-conversation . Shall not Flowers smell sweeter than Weeds ? Shall not they who are ennobled with Grace , have more Fragrancy in their Lives than Sinners ? 1 Pet. 1.15 . As he who hath called you is holy , so be ye holy in all manner of conversation . O dishonour not your high Calling by any sordid Carriage . When Antigonus going to defile himself with Women , one told him , He was a King's Son : O remember your Dignity , Called of God! of the Bloud-Royal of Heaven ; do nothing unworthy of your Honourable Calling . Scipio refused the Embraces of an Harlot , because he was General of an Army . Abhor all Motions to sin , because of your high Calling . 'T is not fit for them who are the Called of God , to do as others : tho' others of the Iews did drink Wine , it was not fit for the Nazarite , because he had a Vow of Separation upon him , and had promised Abstinence . Though Pagans and loose Christians take liberty to sin , yet it is not fit for them who are called out of the World , and have the Mark of Election upon them , to do so : You are consecrated Persons , your Bodies are the Temples of the Holy Ghost , and your Souls must be a Sacrary , or Holy of Holies . OF IVSTIFICATION . Rom. 3.24 . Being justified freely by his grace . Quest. XXI . WHat is Iustification ? Resp. It is an Act of God's Free-grace , whereby he pardoneth all our sins , and accepts us as righteous in his sight , only for the Righteousness of CHRIST imputed to us , and received by Faith. Iustification is the very Hinge and Pillar of CHRISTIANITY ; and an Errour about Iustification is dangerous , like a Crack in the Foundation , or an Errour in the first Concoction . Iustification by Christ is a Spring of the Water of Life , and to have the Poison of corrupt Doctrine cast into this Spring , is damnable . It was a Saying of Luther , That after his Death the Doctrine of Iustification would be corrupted . As it hath been in these latter Times , the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment . I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point . Quest. What is meant by Iustification ? Resp. It is verbum forense , a word borrowed from Law-courts , wherein a Person arraigned is pronounced Righteous , and is openly absolved in the Court. Thus God in justifying a Person , pronounceth him to be Righteous , and looks upon him as if he had not sinned . Quest. What is the Ground of Iustification ? Resp. The Causa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inward impellent Motive or Ground of Iustification is the Free-grace of God. So in the Text , Iustified freely by his grace . Which Ambrose expounds , Not of the Grace wrought within us , but the Free-grace of God. The first Wheel that sets all the rest a running , is the Love and Favour of God. Being justified by his Grace ; as a King freely Pardons a Delinquent . Iustification is a Mercy spun out of the Bowels of Free-grace . God doth not justifie us because we are worthy , but by justifying us makes us worthy . Quest. What is the material Cause , or that by which a Sinner is justified ? Resp. The Matter of our Iustification is Christ's Satisfaction made to his Father . If it be asked , How can it stand with God's Iustice and Holiness to pronounce us Innocent , when we are Guilty ? This answers it , Christ having made Satisfaction for our Fault , now God may in Equity and Justice pronounce us Righteous . It is a just thing for a Creditor to discharge a Debtor of the Debt , when a Satisfaction is made by the Surety . Quest. But how was Christ's Satisfaction meritorious , and so sufficient to Iustifie ? Resp. In respect of the Divine Nature : As he was Man he suffered , as God he satisfied ; by Christ's Death and Merits God's Justice is more abundantly satisfied then if we had suffered the Pains of Hell for ever . Quest. Wherein lies the Formality or Essence of our Iustification ? Resp. In the Imputation of Christ's Righteousness to us , Jer. 23.6 . This is the name whereby ye shall be called , Iehovah Tzidkennu , THE LORD OUR RIGHTEOUSNESS . 1 Cor. 1.30 . He is made to us righteousness . This Righteousness of Christ which doth justifie us , is a better Righteousness then the Angels , theirs is the Righteousness of Creatures , this of God. Quest. What is the Means or Instrument of our Iustification ? Resp. Faith , Rom. 5.1 . Being justified by faith . The Dignity is not in Faith as a Grace , but relatively , as it lays hold on Christ's Merits . Quest. What is the Efficient Cause of our Iustification ? Resp. The whole Trinity , all the Persons in the Blessed Trinity have an Hand in the Iustification of a Sinner : Opera Trinitatis ad extra sunt indivisa . God the Father is said to justifie , Rom. 8.33 . It is God that justifieth . God the Son is said to justify , Acts 13.39 . By him all that believe are justified . God the Holy Ghost is said to justifie , 1 Cor. 6.11 . But ye are justified by the spirit of our God. God the Father justifies as he pronounceth us Righteous ; God the Son justifies as he imputes his Righteousness to us ; and God the Holy Ghost justifies as he clears up our Iustification , and seals us up to the Day of Redemption . Quest. What is the End of our Iustification ? Resp. The End is , 1. That God may inherit Praise , Eph. 1.6 . To the praise of the glory of his grace . Hereby God raiseth the everlasting Trophies of his own Honour : How will the justified Sinner proclaim the Love of God , and make Heaven ring of his Praises . 2. That the justified Person may inherit Glory , Rom. 8.30 . Whom he justified them he also glorified . God in justifying doth not only absolve a Soul from Guilt , but advance him to Dignity : as Ioseph was not only loosed from Prison , but made Lord of the Kingdom . Iustification is crowned with Glorification . Quest. Whether are we justified from Eternity ? Resp. No ; for first , by Nature we are under a Sentence of Condemnation , Joh. 3.18 . But we could not be at all condemned , if we were justified from Eternity . 2. The Scripture confines Iustification to those who believe and repent , Acts 3.19 . Repent , that your sins may be blotted out . Therefore their sins were uncanciled and their Persons unjustified , till they did repent : though God doth not justifie us for our Repentance , yet not without it . The Antinomians erroniously hold , That we are justified from Eternity . This Doctrine is a Key which opens the Door to all Licentiousness ; what sins do they care they commit , so long as they hold they are ab Aeterno , justified whether they repent or no. Before I come to the Uses , I shall lay down four Maxims or Positions about Iustification : Position 1. That Iustification confers a real benefit upon the Person justified . The acquitting and discharging the Debtor by Vertue of the Satisfaction made by the Surety , is a real Benefit to the Debtor : A Robe of Righteousness , and a Crown of Righteousness are real Benefits . Position 2. All Believers are alike justified : Iustificatio non recipit magis & minus : Though there are Degrees in Grace , yet not in Iustification ; one is not justified more than another . The weakest Believer is as perfectly justified , as the strongest : Mary Magdalen is as much justified as the Virgin Mary . This may be Cordial-water to a weak Believer . Though thou hast but a Dram of Faith , thou art as truly justified as he who is of the highest stature in Christ. Position 3. Whomsoever God justifies he sanctifies : 1 Cor. 6.11 . But ye are sanctified , but ye are justified . The Papists calumniate the Protestants , they report we hold that Men continuing in sin are justified ; whereas all our Protestant Writers affirm , That Righteousness imputed , viz. Iustification , and Righteousness inherent , viz. Sanctification must be inseparably united . Holiness indeed is not the cause of our Iustification , but it is the concomitant : the Heat in the Sun is not the cause of its Light , but it is the concomitant . It is absurd to imagine that God should justifie a People , and they go on Sin. If God should justifie a People and not sanctifie them , he should justifie a People whom he could not glorifie . God as he is an Holy God , cannot lay a Sinner in his Bosom . The Metal is first refined before the King's Stamp is put upon it : First the Soul is refined with Holiness before God puts the Royal Stamp of Justification upon it . Position 4. Iustification is inamissibilis , it is a fixed permanent Thing , it can never be lost . The Arminians hold an Apostasie from Iustification : To day justified , to morrow unjustified ; to day a Peter , to morrow a Iudas ; to day a Member of Christ , to morrow a Limb of Satan ; a most uncomfortable Doctrine . Indeed justified Persons may fall from degrees of Grace , they may leave their first Love , they may lose God's Favour for a time , but not lose their Iustification . If they are justified then they are elected ; they can no more fall from their Iustification , then from their Election . If they are justified then they have Union with Christ , and can a Member of Christ be broken off ? If one justified Person may fall away from Christ , then all may , and so Christ should be an Head without a Body . Use 1. See from hence , that there is nothing within us could justifie us , but something without us , not any Righteousness inherent but imputed : We may as well look for a Star in the Earth , as for Iustification in our own Righteousness . The Papists say we are justified by Works . But the Apostle confutes it , Not of works least any man should boast , Eph. 2.9 . But the Papists say , The Works done by an unregenerate Man indeed cannot justify him , but works done by a regenerate Man may justify . This is most false , as may be proved both by Example and Reason : 1. By Example Abraham was a regenerate Man , but Abraham was not justified by Works but by Faith , Rom. 4.3 . Abraham believed God , and it was counted to him for righteousness . 2. By Reason : How can those Works justify us which defiles us ? Isa. 64.6 . Our righteousnesses are as filthy rags . Bona opera non praecedunt justificationem , sed sequuntur justificatum : Good Works are not an Usher to go before Iustification , but an Handmaid to follow it . Object . But doth not the Apostle Iames say , Abraham was justified by works ? Resp. The answer is easie , Works declare us to be righteous before Men , but they do not make us righteous before God. Works are Evidences of our Iustification , not Causes . This Name only must be graven upon the Golden Plate of our High Priest Christ , The LORD our righteousness . 2. Use of Exhortation . Branch 1. Adore the infinite Wisdom and Goodness of God to find out such a way to justify us , by rich Grace and precious Bloud . We were all involved in Guilt , none of us could plead , Not Guilty ; and being Guilty we lay under a Sentence of Death ; now that the Judge himself should find out a way to justify us , and the Creditor himself contrive a way to have the Debt paid , and not distress the Debtor ; this may fill us with Wonder and Love. The Angels admire the Mystery of Free-grace in this new way of Justifying and Saving lost Man , 1 Pet. 1.12 . and should not we who are nearly concerned in it , and on whom the Benefit is devolved , cry out with the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O the depth of the riches both of the Wisdom and Knowledge of God! &c. Branch 2. Labour for this high Priviledge of Justification : There is Balm in Gilead , Christ hath laid down the Price of our Justification , viz. His Bloud , and he offers himself and all his Merits to us , to justifie ; he invites us to come to him , he hath promised to give his Spirit , to inable us to do what is required . Why then Sinners will ye not look after this great Priviledge of Iustification ? Do not starve in the midst of Plenty ; do not perish when there is a Remedy to save you . Would not he be thought to be distracted , if having a Pardon offered him only upon the Acknowledgment of his Fault , and promising Amendment , he should bid the Prince keep his Pardon to himself , for his part he was in love with his Chains and Fetters , and would dye ? Thou who neglectest Iustification offered thee freely by Christ in the Gospel , art this distracted Person . Is the Love of Christ to be slighted ? Is thy Soul and Heaven worth nothing ? O then look after Iustification through Christ's Bloud ! Consider , 1. The necessity of being justified : If we are not justified , we cannot be glorified , Rom. 8.30 . Whom he justified them he also glorified . He who is Outlawed , and all his Goods confiscated , must be brought into Favour with his Prince , before he can be restored to his former Rights and Liberties . So we must first have our Sins forgiven , and be brought into God's Favour by Iustification , before we can be restored to the Liberty of the Sons of God , and have Right to that Happiness we forfeited in Adam . 2. The Utility and Benefit : By Iustification we enjoy Peace in our Conscience , a richer Jewel then any Prince wears in his Crown , Rom. 5.1 . Being justified by faith , we have peace with God. Peace can sweeten all Afflictions , it turns our Water into Wine : How happy is a justified Person , who hath the Power of God to guard him , and the Peace of God to comfort him . Peace flowing from Iustification , is an Antidote against the Fear of Death and Hell , Rom. 8.34 . It is God that justifies , who is he that condemneth ? Therefore labour for this Iustification by Christ ; this Priviledge is obtain'd by believing in Christ , Acts 13.39 . By him all that believe are justified . And , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his bloud . Faith unites us to Christ , and having Union with his Person , we partake of his Merits , and the glorious Salvation which comes by him . Use 3. Comfort to the Justified , 1. It is Comfort in case of Failings : Alas , how defective are the Godly , they come short in every Duty ! But though Believers should be humbled under their Defects , yet not despond , they are not to be justifi'd by their Duties or Graces , but the Righteousness of Christ. Their Duties are mixed with Sin , but that Righteousness which justifies them , is a perfect Righteousness . 2. Comfort in case of hard Censures : The World censures the People of God for Proud and Hypocritical , and the Troublers of Israel , but though Men censure and condemn the Godly , yet God hath justified them : And as he hath now , justified them , so at the Day of Judgment he will openly justifie them , and pronounce them Righteous before Men and Angels . And God is so just and holy a Judge , that having once justified his People , he will never condemn them . Pilate justified Christ , I find no fault in him ; yet after this he condemned him . But God having publickly justified his Saints , he will never condemn them : Whom he justified , them he also glorified . Of ADOPTION . Joh. 1.12 . To them he gave power to become the sons of GOD. HAving spoken of the great Points of Faith and Justification , the next is Adoption : 1. The Qualification of the Persons : As many as received him . Receiving is put for Believing , as is clear by the last words , To them that believe in his name . 2. The Specification of the Priviledge : To them he gave power to become the sons of God. The Greek word for Power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Dignity and Prerogative ; he dignified them to become the Sons of God. Our Sonship differs from Christ's Sonship : Christ was the Son of God by Eternal Generation , a Son before time ; but our Sonship is , 1. By Creation , Acts 17.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are his Off-spring . This is no Priviledge , Men may have God for their Father by Creation , yet have the Devil for their Father . 2. Our Sonship is by Adoption : So in the Text , He gave them power to become the sons of God. Adoption is twofold , 1. External and Federal : So those who live in a visible Church , and make a Profession of God , are Sons , Matth. 8.12 . The children of the kingdom shall be cast out . 2. Real and Gracious : So they are Sons who are GOD's Favourites , and are Heirs of Glory . Before I proceed to the Questions , I shall lay down three Positions : 1. Adoption takes in all Nations : At first Adoption was confined to the People of the Iews , they only were grafted in to the true Olive , and were dignified with glorious Priviledges , Rom. 9.4 . Who are Israelites ; to whom pertaineth the adoption , and the glory ? But now in the time of Gospel , the Chartar is enlarged , and the believing Gentiles are within the Line of Communication , and have a Right to the Priviledge of Adoption as well as the Iews , Acts 10.35 . In every nation he that feareth God , and worketh righteousness , is accepted with him . Position 2. Adoption takes in both Sexes , Females as well as Males : 2 Cor. 6.18 . I will be a Father unto you , and ye shall be my sons and daughters . I have read in some Countries , Females are excluded from the Supream Dignity ; as by the Salique Law in France , no Woman can inherit a Crown : But if we speak of Spiritual Priviledges , Females are as capable as Males . Every gracious Soul ( of whatever Sex ) lays claim to Adoption , and hath an Interest in God as a Father : Ye shall be my sons and daughters , saith the Lord Almighty . Position 3. Adoption is an Act of pure Grace , Eph. 1.5 . Having predestinated us to the adoption of children , according to the good pleasure of his will. Adoption is a Mercy spun out of the Bowels of Free-grace : all by Nature are Strangers , therefore have no Right to Sonship , only God is pleased to adopt one and not another , to make one a Vessel of Glory , another a Vessel of Wrath. The adopted Heir may cry out , Lord , how is it thou wilt show thyself to me , and not unto the World ? Quest. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Filiation or Adoption is ? Resp. Adoption is the taking a Stranger into the Relation of a Son and Heir : So Moses was the adopted Son of King Pharoah's Daughter , Exod. 2.10 . And Esther was the adopted Child of her Cousin Mordecai , Esth. 2.7 . Thus God adopts us into the Family of Heaven ; and God in adopting us doth two things : 1. He Ennobles us with his Name , he who is adopted bears his Name who adopts him , Rev. 3.12 . I will write on him the name of my God. 2. God consecrates us with his Spirit : Whom he Adopts he Anoints ; whom he makes Sons , he makes Saints : When a Man adopts another for his Son and Heir , he may put his Name upon him , but he cannot put his Disposition into him ; if he be of a morose rugged Nature , he cannot alter it . But whom God adopts he sanctifies : He doth not only give them a new Name , but a new Nature , 2 Pet. 1.4 . God turns the Wolf into a Lamb ; he makes the Heart humble and gracious , he works such a Change as if another Soul did dwell in the same Body . Quest. From what State doth God take us when he adopts us ? Resp. From a State of Sin and Misery . King Pharoah's Daughter took Moses out of the Ark of Bulrushes in the Water , and adopted him for her Son. God did not take us out of the Water , but out of our Bloud , and adopted us , Ezek. 16. God adopted us from Slavery : It is a Mercy to redeem a Slave , but it is more to adopt him . Quest. To what God adopts us ? Resp. He adopts us to a State of Excellency ; it were much for God to take a Clod of Dust and make it a Star : it is more for God to take a Piece of Clay and Sin and adopt it for his Heir : 1. God adopts us to a State of Liberty , Adoption is a State of Freedom . A Slave being adopted is made a free Man , Gal. 4.7 . Thou art no more a servant , but a son . Quest. How is an adopted Son free ? Resp. 1. Not to do what he list : he is freed from the Dominion of Sin , the Tyranny of Satan , the Curse of the Law. 2. He is free in the manner of Worship ; he hath God's free Spirit which makes him free and chearful in his Service of God ; he is joyful in the house of prayer , Isa. 56.7 . 2. God adopts us to a State of Dignity : God makes us Heirs of Promise ; God Instals us into Honour , Isa. 43.4 . Since thou wast precious in my sight , thou hast been honourable . The Adopted are God's Treasure , Exod. 19.5 . His Jewels , Mal. 3.17 . His first Born , Heb. 12.23 . They have Angels for their Life-guard , Heb. 1.14 . They are of the Bloud-Royal of Heaven , 1 Iob. 3.9 . The Scripture hath set forth their Spiritual Heraldry ; they have their Escutcheon or Coat-armour : Sometimes they give the Lyon for their Courage , Prov. 28.1 . Sometimes the Dove for their Meekness , Cant. 2.14 . Sometimes the Eagle for their Sublimeness , Isa. 40.31 . Thus you see their Coat of Arms display'd ; but what is Honour without Inheritance ? God adopts all his Sons to an Inheritance , Luke 12.32 . It is your Father's good pleasure to give you a kingdom . 'T is no Disparagment to be the Sons of God. To reproach the Saints , is as if Shimei had reproached David when he was going to be made King ; Adoption ends in Coronation . The Kingdom God gives his adopted Sons and Heirs excels all Earthly Monarchies : 1. In Riches , Rev. 21.21 . the Gates of Pearl , and the Streets of pure Gold , and as it were transparent Glass . 2. In Tranquility ; it is peaceable , the white Lily of Peace is the best Flower of a Prince's Crown : Pax una triumphis innumeris melior — No Divisions at Home , or Invasions Abroad ; no more the Noise of the Drum or Canon , but the Voice of Harpers harping the Hieroglyphick of Peace , Rev. 14.2 . 3. In Stability ; other Kingdoms are corruptible , though they have Heads of Gold , yet Feet of Clay : but this Kingdom into which the Saints are adopted runs parallel with Eternity ; 't is a Kingdom that cannot be shaken , Heb. 12.28 . The Heirs of Heaven reign for ever and ever , Rev. 22.5 . Quest. What is the Organical or Instrumental Cause of Adoption ? Resp. Faith interests us in the Priviledge of Adoption , Gal. 3.26 . Ye are all the children of God by faith in Christ Iesus . Before Faith be wrought we are Spiritually Illegitimate , we have no relation to God as a Father : an Unbeliever may call God Iudge but not Father ; Faith is the filiating Grace , it confers upon us the Title of Sonship , and gives us right to inherit . Quest. Why Faith is the Instrument of Adoption , more then any other Grace ? Resp. 1. Faith is a quickning Grace , it is the Vital Artery of the Soul , Hab. 2.4 . The just shall live by faith . Life makes us capable of Adoption , dead Children are never adopted . 2. Faith makes us CHRIST's Brethren , and so GOD comes to be our Father . Use 1. Branch 1. See the amazing Love of God in making us his Sons . Plato gave God Thanks , that he had made him a Man , and not only a Man , but a Philosopher : but it is infinitely more , that he should invest us with the Prerogative of Sons . It is Love in God to feed us , but more to adopt us , 1 Joh. 3.1 . Behold , what manner of love the Father hath bestowed upon us , that we should be called the sons of God! It is an Ecce Admirantis , a Behold of Wonder . The Wonder of God's Love in adopting us , will appear the more , if we consider these six things , 1. That God should adopt us when he had a Son of his own . Men adopt because they want Children , and desire to have some to bear their Name ; but that God should adopt us when he had a Son of his own , the Lord Iesus , here is the Wonder of Love. Christ is call'd God's dear Son , Col. 1.13 . A Son more worthy then the angels . Heb. 1.4 . Being made so much better then the angels . Now when God had a Son of his own , such a Son , here is the Wonder of God's Love in adopting us . We needed a Father , but he did not need Sons . 2. Consider what we were before God did adopt us : We were very deformed ; a Man will scarce adopt him for his Heir that is crooked and ill-favoured , but that hath some Beauty . Mordecai adopted Esther because she was fair . But we were in our Bloud , and then God adopted us : Ezek. 16.6 . When I saw thee polluted in thy bloud , it was the time of love . God did not adopt us when we were bespangled with the Jewels of Holiness , and had the Angels Glory upon us , but when we were black as Aethiopians , diseased as Leapers , then it was the time of Love. 3. That God should be at so great Expence in adopting us : When Men adopt they have only some Deed seal'd , and the thing is effected ; but when God adopts , it puts him to a far greater Expence , it se●s his Wisdom a work to find out a way to adopt us : It was no easie thing to make the Heirs of Wrath , Heirs of the Promise . And when God had found out a way to adopt , it was no easie way ; our Adoption is purchased at a dear Rate : When God was about to make us Sons and Heirs , he could not Seal the Deed but by the Bloud of his own Son. Here is the Wonder of God's Love in adopting us , that he should be at all this Expence to bring this work about . 4. That God should adopt his Enemies : If a Man adopts another for his Heir , he will not adopt his mortal Enemy ; but that God should adopt us when we were not only Strangers but Enemies . Here is the Wonder of Love , for God to have pardoned his Enemies had been much , but to adopt them for his Heirs , this sets the Angels in Heaven a wondring . 5. That God should take great Numbers out of the Devil's Family and adopt them into the Family of Heaven . Christ is said to bring many sons to glory , Heb. 2.10 . Men adopt usually but one Heir , but God is resolved to encrease his Family , he brings many Sons to Glory . God's adopting Millions , is the Wonder of Love. Had but one been adopted , all of us might have despair'd , but he brings many Sons to Glory ; this opens a Door of Hope to us . 6. That God should confer so great Honour upon us in adopting us : David thought it no small Honour , that he should be a King's Son-in-law , 1 Sam. 18.18 . But what Honour to be the Sons of the High God ? And the more Honour God hath put upon us in adopting us the more he hath magnified his Love towards us . What Honour that God hath made us so near in Alliance to him , Sons of God the Father , Members of God the Son , Temples of God the Holy Ghost , that he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Angels , Matth. 22.30 . Nay , in some sence superiour to the Angels , all proclaims the Wonder of God's Love in adopting us . Branch 2. See the sad Condition of such as live and dye in Unbelief , they are not the Sons of God : To as many as received him , he gave power to become the sons of God , even to them that believe in his name . No Faith , no Sonship ; Unbelievers have no Sign on Sonship , they know not God ; all God's Children know their Father , but the Wicked do not know him , Jer. 9.3 . They proceed from evil to evil , and know not me , saith the Lord. Unbelievers are dead in Trespasses , Eph. 2.1 . God hath no dead Children ; and not being Children , they have no Right to inherit . 2. Use of Tryal : Try whether we are adopted , all the World is divided into these two Ranks , either the Sons of God , or the Heirs of Hell , Joh. 1.12 . To them he gave power to become the sons of God. Let us put ourselves on a Tryal ; it is no sign we are adopted Sons , because we are Sons of Godly Parents : The Iews boasted that they were Abraham's Seed , Ioh. 8.33 . they thought they must needs be good , because they came of such an Holy Line . But Adoption doth not come by Bloud : we see many godly Parents have wicked Sons : Abraham had an Ishmael ; Isaac an Esau. The Corn that is sown pure yet brings forth Grain with an Husk . He who himself is Holy , yet the Child that springs from his Loins is Unholy . So that as Hierom , Non nascimur filii ; We are not God's Sons as we are born of godly Parents , but by Adoption and Grace . Well then , let us try if we are the adopted Sons and Daughters of God. First Sign of Adoption , Obedience ; a Son obeys his Father , Jer. 35.5 . I set before the sons of the house of the Rechabites pots full of wine , and cups , and said unto them , Drink ye Wine . But they said , We will drink no wine : for Ionadab the son of Rechab our father commanded us , saying , Ye shall drink no wine . So when God saith , Drink not in Sin 's enchanted Cup , an adopted Child saith , My Heavenly Father hath commanded me , I dare not Drink . A gracious Soul doth not only believe God's Promise , but obey his Command . And true Child-like Obedience must be Regular , which implies three things : 1. It must be done by a right Rule : Obedience must have the Word for its Rule ; Lydius Lapis : Isa. 8.20 . To the law , to the testimony . If our Obedience be not according to the Word , it is offering up strange Fire ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Will-worship ; and God will say , Who hath required this at your hand ? The Apostle condemns worshipping of Angels , which had a show of Humility , Col. 2.18 . The Iews might say , they were loath to be so bold as to go to God in their own Persons , they would be more humble , and prostrate themselves before the Angels , desiring them to be their Mediators to God. Here was a show of Humility in their Angel-worship , but it was abominable , because they had no Word of God to warrant it : It was not Obedience but Idolatry . Child-like Obedience is that which is consonant to our Father 's revealed Will. 2. It must be done from a right Principle ; i. e. The noble Principle of Faith , Rom. 16.26 . The obedience of faith . — Quicquid decorum est ex fide proficiscitur , Aug. A Crab-tree may bear Fruit fair to the Eye , but it is sowr because it doth not come from a good Root . A Moral Person may give God outward Obedience , and to the Eyes of others it seems glorious , but his Obedience is sowr because it comes not from that sweet and pleasant Root of Faith. A Child of God gives him the Obedience of Faith , and that meliorates and sweetens his Services , and makes them come off with a better relish , Heb. 11.4 . By faith Abel offered to God a better sacrifice then Cain . 3. It must be done to a right End : Finis specificat actionem ; The end of Obedience is glorifying God. That which hath spoil'd many glorious Services , is when the end hath been wrong : Matth. 6.2 . When thou dost thine alms do not sound a trumpet as the hypocrites do , that they may have glory of men . Good Works should shine , but not blaze . If I give my body to be burned , and have not charity , it profits me nothing , 1 Cor. 13.3 . The same I may say of a sincere aim ; if I obey never so much , and have not a sincere Aim , it profits me nothing . True Obedience looks at God in all , Phil. 1.20 . That Christ may be magnified . Though a Child of God shoots short , yet he takes a right Aim . 2. True Child-like Obedience is Uniform : A Child of God makes Conscience of one Command as well as another : Quicquid propter Deum fit aequaliter fit . — All God's Commands have the same Stamp of Divine Authority upon them ; and if I obey one Precept because my Heavenly Father commands me , then by the same Rule I must obey all : As the Bloud runs through all the Veins of the Body ; and the Sun in the Firmament runs through all the Signs of the Zodiack ; so true Child-like Obedience runs through the First and Second Table , Psal. 119.6 . When I have respect to all thy commandments . To obey God in some things of Religion , and not in others , shows an unsound Heart : Like Esau who obeyed his Father in bringing him Venison , but not in a greater matter , viz. the Choice of his Wife . Child-like Obedience moves towards every Command of God ; as the Needle points that way which the Load-stone draws . If God call to Duties which are cross to Flesh and Bloud , if we are Children we obey our Father . Quest. But who can obey God in all things ? Ans. An adopted Heir of Heaven , though he cannot obey every Precept perfectly , yet he doth evangelically : 1. He approves of every Command , Rom. 7.16 . I consent to the law that it 〈◊〉 good . 2. A Child of God delights in every Command , Psal. 119.97 . O how I love thy precepts . 3. His desire is to obey every Command , Psal. 119.5 . O that my ways were directed to keep thy statutes . 4. Wherein he comes short , he looks up to Christ's Bloud to make supply for his Defects . This is Evangelical Obedience , which though it be not to Satisfaction , it is to Acceptation . 3. True Child-like Obedience is constant , Psal. 106.3 . Blessed is he that doth righteousness at all times . Child-like Obedience is not like an high Cholor in a Fit , which is soon over , but like a right Sanguine Complexion it abides ; it is like the Fire on the Altar , which was kept always burning , Lev. 6.13 . Second Sign of Adoption , To love to be in our Father's Presence ; the Child who loves his Father , is never so well as when he is near his Father . Are we Children , we love the Presence of God in his Ordinances ? In Prayer we speak to God , in the preaching of his Word he speaks to us : And how doth every Child of God delight to hear his Father's Voice ? Psal. 63.1 , 2. My soul thirsteth for thee , to see thy glory so as I have seen thee in the sanctuary . Such as disregard Ordinances are not God's Children , because they care not to be in God's Presence : Gen. 4.17 . Cain went out from the presence of the Lord. Not that he could go out of God's Sight , but the me●ning is , Cain went from the Church and People of God , where the Lord gave vissible Tokens of his Presence . Third Sign of Adoption , To have the Conduct of God's Spirit , Rom. 8. ●4 . As many as are led by the spirit of God , are the sons of God. It is not enough that the Child have Life , but it must be led every step by the Nurse : so the adopted Child must not only be born of God , but have the Manuduction of the Spirit to lead him in a Course of Holiness : Hos. 11.3 . I taught Ephraim also to go , taking them by their arms . As Israel were led by the Pillar of Fire , so God's Children are led by the Conduct of his Spirit : the adopted Ones need God's Spirit to lead them , they are apt to go wrong . The fleshy Part inclines to sin , the Understanding and Conscience are to guide the Will , but the Will is imperious and rebels , therefore God's Children need the Spirit to check Corruption , and lead them in the right way ; as the wicked Men are led by the Evil Spirit : The Spirit of Satan led Herod to Incest , Ahab to Murder , Iudas to Treason ; so the good Spirit leads God's Children into Vertuous Actions . Object . But Enthusiasts pretend to be led by the Spirit , when it is an Ignis Fatuus , a Delusion ? Ans. The Spirit 's Conduct is agreeable to the Word : Enthusiasts leave the Word , The word is truth , Joh. 17.17 . And the spirit guides in all truth , Joh. 16.13 . The Word 's Teaching , and the Spirit 's Leading agree together . Fourth Sign , If we are adopted we have an intire love to all God's Children , 1 Pet. 2.17 . Love the brother-hood . We bear Affection to God's Children , though they have some Infirmities : There are the spots of God's Children , Deut. 32.5 . But we must love the beautiful Face of Holiness , though it hath a Scar in it . If we are adopted we love the Good we see in God's Children , we admire their Graces , we pass by their Imprudencies : if we cannot love them because they have some Failings , how do we think God can love us ? can we plead Exemption ? By these Signs we may know our Adoption . Quest. What are the benefits which accrue to God's Children ? Ans. They have great Immunities : King's Children have great Priviledges and Freedoms ; they do not pay Custom , Mat. 17.6 . God's Children are priviledged Persons ; they are priviledged from the hurt of every thing , Luke 10.19 . Nothing shall by any means hurt you . Hit you it may , not hurt you : Psal. 91.10 . There shall no evil befal thee . God saith not , no Affliction shall befal his Children , but no Evil ; the Hurt and Poison of it is taken away . Affliction to a wicked Man hath Evil in it , it makes him worse ; it makes him curse and blaspheme , Rev. 16.9 . Men were scorched with great heat , and blasphemed the name of God. But no Evil befals a Child of God , he is better'd by Affliction , Heb. 12.10 . The Furnace makes Gold purer . Again , no Evil befals the Adopted , because no Condemnation , Rom. 8.33 . It is God that justifieth , who is he that condemneth ? What a blessed Priviledge is this , to be freed from the Sting of Affliction , and the Curse of the Law ; to be in such a Condition that nothing can hurt one . When the Dragon hath poison'd the Water , the Unicorn with his Horn doth extract and draw out the Poison ; so Jesus Christ hath drawn out the Poison of every Affliction , that it cannot prejudice the Saints . Second Benefit , If we are adopted , then we have an Interest in all the Promises : The Promises are Childrens Bread : Believers are heirs of the Promise , Heb. 6.17 . The Promises are sure ; God's Truth which is the brightest Pearl in his Crown is laid to pawn in a Promise . The Promises are suitable ; like a P●●sick-garden , there is no Disease but there is some Herb in the Physick-garden to cure it . In the Dark of Desertion God hath promised to be a Sun ; in Temptation to tread down Satan , Rom. 16.20 . Doth Sin prevail ? he hath promised to take away its Kingly Power , Rom. 6.14 . O the Heavenly Comforts which are distilled from the Limbeck of the Promises ; But who hath a Right to these ? Believers only are Heirs of the Promise . There is never a Promise in the Bible , but a Believer may say , This is mine . Use ult . Extol and magnifie God's Mercy who hath adopted you into his Family , who of Slaves hath made you Sons , of Heirs of Hell , Heirs of the Promise . Adoption is a free Gift , He gave them power , or dignity , to become the sons of God. As a Thread of Silver runs through the whole Piece of Work , so Free-grace runs through this whole priviledge of Adoption : Adoption is a greater Mercy then Adam had in Paradise ; he was a Son by Creation , but here is a further Sonship by Adoption , to make us thankful . Consider , in Civil Adoption there is some worth or excellency in the Person to be adopted , but there was no worth in us , neither Beauty , nor Parentage , nor Vertue , nothing in us to move God to bestow the Prerogative of Sonship upon us . We have enough in us to move God to correct us , but nothing to move him to adopt us ; therefore exalt Free-grace , begin the work of Angels here : Bless him with your Praises , who hath blessed you in making you his Sons and Daughters . SANTIFICATION . 1 THESS . 4.3 . For this is the Will of God , even your Sanctification . THe Notion of the word Sanctification , signifies to consecrate and set apart to an holy use . Thus they are sanctified Persons who are separate from the World , and set apart for God's Service . Sanctification hath a privative and positive part . 1. A privative part , Mortification , which lies in the purging out of sin . Sin is compared to Leven , which sowrs , and to Leprosy , which defiles : Sanctification doth purge out the old leven , 1 Cor. 5.7 . Though it takes not away the life , yet the love of sin . 2. A positive part , Vivification , which is the spiritual refining of the Soul , which in Scripture is called a renewing of our mind , Rom. 12.2 . and a partaking of the Divine Nature , 2 Pet. 1.4 . The Priests in the Law not only were washed in the great Lavor , but adorned with glorious Apparel , Exod. 28.2 . so in Sanctification , not only washed from sin , but adorned with purity . Quest. What is Sanctification ? Answ. It is a Principle of Grace savingly wrought , whereby the Heart becomes holy , and is made after God's own heart . A sanctified Person bears not only God's Name , but Image . For the opening the nature of Sanctification , I shall lay down these Seven Positions . 1. Sanctification is a supernatural thing ; 't is divinely infused ; we are naturally polluted , and to cleanse God takes to be his Prerogative , Lev. 21.8 . I am the Lord that sanctifieth you . Weeds grow of themselves , Flowers are planted . Sanctification is a Flower of the Spirit 's planting , therefore it is called , The Sanctification of the Spirit , 1 Pet. 1.2 . 2. Sanctification is an intrinsical thing ; it lies chiefly in the heart . It is called the adorning the hidden man of the heart , 1 Pet. 3.4 . The Dew wets the Leaf , the Sap is hid in the Root ; the Religion of some consists only in externals , but Sanctification is deeply rooted in the Soul , Psal. 51.6 . In the hidden part thou shalt make me to know wisdom . 3. Sanctification is an extensive thing ; it spreads into the whole Man : 1 Thess. 5.23 . The God of peace sanctifie you wholly . As Original Corruption hath depraved all the Faculties , the whole head is sick , the whole heart faint , no Part sound , as if the whole mass of blood were corrupted ; so Sanctification goes over the whole Soul. After the Fall there was Ignorance in the Mind , now in Sanctification we are light in the Lord , Eph. 5.8 . After the Fall the Will was depraved , there was not only impotency to Good , but obstinacy ; now in Sanctification there is a blessed pliableness in the Will , it doth symbolize and comport with the Will of God. After the Fall the Affections were misplaced on wrong Objects , in Sanctification they are tun'd into a sweet order and harmony , the Grief placed on Sin , the Love on God , the Joy on Heaven . Thus Sanctification spreads it self as far as Original Corruption . It goes over the whole Soul : The God of peace sanctifie you wholly . He is not a consecrated Person who is good only in some part , but who is all over sanctified . Therefore in Scripture Grace is called a New Man , Col. 3.10 . not a new Eye , or a new Tongue , but a new Man. A good Christian , though he be sanctified but in part , yet in every part . 4. Sanctification is an intense ardent thing . Qualitates sunt in subjecto intensivè , Rom. 12.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fervent in spirit . Sanctification is not a dead Form , but is inflamed into Zeal . We call Water hot , when it is so in the third or fourth degree . He is holy whose Religion is heated to some degree , and his heart boils over in love to God. 5. Sanctification is a beautiful thing , it makes God and Angels fall in love with us , Psal. 110.3 . The beauties of holiness . As the Sun is to the World , so is Sanctification to the Soul , beautifying and bespangling it in God's Eyes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. That which makes God glorious , must needs make us so . Holiness is the most sparkling Jewel in the God-head ; Exod. 15.11 . Glorious in holiness . Sanctification is the First fruit of the Spirit ; it is Heaven begun in the Soul. Sanctification and Glory differ only in degree ; Sanctification is Glory in the Seed , and Glory is Sanctification in the Flower . Happiness is the quintissence of Holiness . 6. Sanctification is an abiding thing . 1 Iohn 3.9 . His seed remaineth in him . He who is truly sanctified , cannot fall from that state . Indeed seeming Holiness may be lost , Colours may wash off , Sanctification may suffer an Eclipse , Rev. 2.4 . Thou hast left thy first love ; but true Sanctification is a blossom of Eternity , 1 John 2.27 . The anointing which ye have received abideth in you . He who is truly sanctified , can no more fail away then the Angels which are fixed in their heavenly Orb. 7. Sanctification is a progressive thing , 't is growing ; it is compared to Seed which grows . First the Bladesprings up , then the Ear , then the ripe Corn in the Ear. Such as are already sanctified may be more sanctified , 2 Cor. 7.1 . Justification doth not admit of degrees , a Believer cannot be more elected or justified then he is , but he may be more sanctified than he is . Sanctification is still encreasing , like the Morning Sun which grows brighter to the full Meridian . Knowledge is said to encrease , Col. 1.10 . and Faith to encrease , 2 Cor. 10.15 . a Christian is continually adding a Cubit to his spiritual Stature . It is not with us as it was with Christ , who received the Spirit without measure . Christ would not be more holy then he was . But we have the Spirit only in measure , and may be still augmenting our Grace ; as Appelles , when he had drawn a Picture , he would be still mending it with his Pencil . The Image of God is drawn but imperfectly in us , therefore we must be still mending it , and drawing it in more lively Colours : Sanctification is progressive ; if it doth not grow , it is because it doth not live . Thus you see the Nature of Sanctification . Quest. What are the Counterfeits of Sanctification ? Resp. There is something looks like Sanctification , which is not . 1. The first Counterfeit of Sanctification is Moral Vertue . To be just , temperate , to be of a fair deportment , not having ones Scocheon blotted with ignominious scandal , this is good , but not enough : this is not Sanctification . A field flower differs from a garden flower . 1. Heathens have attain'd to Morality ; Cato , Socrates , Aristides : Civility is but Nature refined ; there 's nothing of Christ there : the heart may be foul and impure , under these fair Leaves of Civility , the worm of Unbelief may be hid . 2. A Moral Person hath a secret antipathy against Grace : he hates Vice , and he hates Grace as much as Vice. The Snake hath a fine colour , but a sting . A Person adorned and cultivated with Moral Vertue , hath a secret spleen against Sanctity : Those Stoicks which were the chief of the moralized Heathens , were the bitterest Enemies St. Paul had , Acts 17.18 . 2. The second Counterfeit of Sanctification is superstitious Devotion ; this abounds in Popery : Adorations , Images , Altars , Vestments , Holy Water , which I look upon as a religious frenzy : This is far from Sanctification . 1. It doth not put any intrinsical goodness into a Man , it doth not make a Man better . If the legal Purifications and Washings , which were of God's own appointing , did not make them that used them more holy ; the Priests , who wore holy Garments , and had holy Oil poured on them , were never the more holy without the anointing of the Spirit ? then surely those superstitious Innovations in Religion which God never appointed , cannot contribute any holiness to Men. 2. A superstitious Holiness costs no great labour ; there is nothing of the Heart in it : If to tell over a few Beads , or bow to an Image , to sprinkle themselves with Holy-water , if this were Sanctification , and were all that were required of them that should be saved , then Hell would be empty , none would come there . 3. The third Counterfeit of Sanctification is Hypocrisie ; when men make a pretence of that Holiness which they have not . A Cemet may shine like a Star ; such a Lustre shines from their Profession as dazleth the eyes of the beholders , 2 Tim. 3.5 . Having a form of godliness , but denying the power . These are Lamps without Oil , whited Sepulchres , like the Egyptian Temples , which had fair Out-sides , but within Spiders and Apes . The Apostle speaks of true holiness , Eph. 4.24 . implying , there is an Holiness which is spurious and feigned , Rev. 3.1 . Thou hast a name to live , but art dead ; like Pictures and Statutes which are destitute of a vital principle , Iude 12. Clouds without water . They pretend to be full of the Spirit , but empty Clouds . This shew of Sanctification ( when it is nothing else ) is Self-delusion . He who takes Copper instead of Gold wrongs himself most ; the Counterfeit Saint deceives others while he lives , but deceives himself when he dies . To pretend Holiness when there is none , is a vain thing . What were the foolish Virgins better for their blazing Lamps , when they wanted Oil ? What is the Lamp of Profession without the Oil of Saving Grace ? what Comfort will a shew of Holiness yield at last ? will painted Gold enrich ? painted Wine refresh him that is thirsty ? will painted Holiness be a Cordial at the hour of Death ? A pretence of Sanctification is not to be rested in . Many Ships that have had the name of the Hope , the Safe-guard , the Triumph , yet have been cast away upon the Rocks ; so many who have had the name of Saintship , have been cast into Hell. 4. The fourth Counterfeit of Sanctification is restraining Grace . When Men forbear Vice , though they do not hate it : This may be the sinners Motto , Fain I would , but I dare not . The Dog hath a mind to the Bone , but is afraid of the Cudgel . Men have a mind to Lust , but Conscience stands as the Angel with a flaming Sword and affrights . They have a mind to Revenge , but the fear of Hell is a Curb-bit to check them . Here is no change of heart ; sin is curbed , but not cured ; a Lion may be in Chains , but is a Lion still . 5. The fifth Counterfeit of Sanctification is common Grace , which is a slight transient work of the Spirit , but doth not amount to Conversion . There is some light in the Judgment , but it is not humbling ; some Checks in the Conscience , but they are not awakening . This looks like Sanctification , but is not . Men have Convictions wrought in them , but they break loose from them again , like the Deer which being shot , shakes out the Arrow : After Conviction Men go into the House of Mirth , take the Harp to drive away the Spirit of Sadness , and so all dies and comes to nothing . Quest. Wherein appears the necessity of Sanctification ? Resp. In six things . 1. God hath called us to it ; 2 Pet. 1.4 . Who hath called us to glory and vertue ; to Vertue as well as Glory . God hath not called us unto uncleanness , but unto holiness , 1 Thess. 4.7 . We have no call to sin ; we may have a temptation , but no call ; no call to be proud , or unclean , but we have a call to be holy . 2. The necessity appears in this , without Sanctification there is no evidencing our Justification ; Justification and Sanctification go together , 1 Cor. 6.11 . But ye are sanctified , but ye are justified . Mic. 7.18 . Pardoning iniquity , there is Justification ; ver . 19. He will subdue our iniquities , there is Sanctification . Out of Christs sides came water and blood , 1 Joh. 5.6 . Blood , viz. Justification , Water , viz. Sanctification . Such as have not the Water out of Christ's sides to cleanse them , shall never have the Blood out of his sides to save them . 3. Without Sanctification we have no title to the New Covenant . The Covenant of Grace is our Charter for Heaven . The Tenure of the Covenant is , that God will be our God , ( the crowning Blessing ) But who are interessed in the Covenant , and may plead the benefit of it , only sanctified Persons ; Ezek. 36.26 . A new heart will I give you , and I will put my spirit within you , and I will be your God. If a Man make a Will , and settles his Estate upon such Persons as he names in the Will , none else but they can lay claim to the Will ; so God makes a Will and Testament , but it is restrained and limited to such as are sanctified , and it is high presumption for any else to lay claim to the Will. 4. There is no going to Heaven without Sanctification ; Hebr. 12.14 . Without holiness no man shall see the Lord. God is an holy God , and he will suffer no unholy Creature to come near him . A King will not suffer a Man with Plague-sores to approach into his Presence . Heaven is not like Noah's Ark , where the clean Beasts and the unclean entred : no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth , he will never suffer Heaven to be pestered with such Vermin . Are they fit to see God who wallow in wickedness ? will God ever lay such Vipers in his bosom ? Without holiness no man shall see the Lord. It must be a clear Eye that sees a bright Object ; only an holy Heart can see God in his Glory . Sinners may see God as an Enemy , not as a Friend ; may have an affrighting Vision of God , but not a beatifical Vision . They may see the flameing Sword , but not the Mercy Seat. O then what need is there of Sanctification . 5. Without Sanctification all our holy things are defiled , 1 Tit. 1.15 . Unto them that are defiled is nothing pure . Under the Law , if a Man who was Unclean by a dead Body , had carried a piece of holy Flesh in his Skirt , the holy Flesh had not cleansed him , but he had polluted that , Hag. 1.12 , 13. An Emblem of a Sinners polluting his holy Offering . A foul Stomack turns the best Food into ill Humours : An unsanctified Heart pollutes Prayers , Alms , Sacraments ; this evinceth the necessity of Sanctification . Sanctification makes our holy things accepted ; an holy Heart is the Altar which sanctifies the Offering ; his Duties tho' they are not to Satisfaction , yet to Acceptation . 6. Without Sanctification we can show no sign of our Election , 2 Thes. 2.13 . Election is the cause of our Salvation , Sanctification is our Evidence ; Sanctification is the Ear-mark of Christ's Elect Sheep . Quest. What are the Signs of Sanctification ? Resp. 1. Such as are sanctified can remember a time when they were unsanctified , Tit. 3.3 . We were in our Bloud , and then God wash'd us with Water , and anointed us with Oyl , Ezek. 16.9 . Those Trees of Righteousness that blossom and bear Almonds , can remember when they were like Aaron's dry Rod , not one Blossom of Holiness growing : A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity , and then Free-grace planted this Flower of Holiness in him . Second Sign of Sanctification , is the in-dwelling of the Spirit , 2 Tim. 1.14 . The Holy Ghost which dwelleth in us . As the Unclean Spirit dwells in the Wicked , and carries them to Pride , Lust , Revenge ; the Devil hath entred into these Swine , Acts 5.3 . So the Spirit of God dwells in the Elect as their Guide and Comforter . The Spirit possesseth the Saints ; God's Spirit sanctifies the Fancy , causing it to mint holy Thoughts ; it sanctifies the Will , putting a new Byass upon it , whereby it is inclin'd to Good. He who is sanctified , hath the Influence of the Spirit , tho' not the Essence . Third Sign of Sanctification is , an Antipathy against Sin , Ps. 119.104 . An Hypocrite may leave Sin , yet love it ; as a Serpent casts its Coat but keeps its Sting : but a sanctified Person can say , he not only leaves Sin , but loaths it . As there are Antipathies in Nature , between the Vine and Laurel , so in a sanctified Soul there is an holy Antipathy against Sin ; and Antipathies can never be reconciled . Because he hath an Antipathy against Sin , he cannot but oppose it , and seek the Destruction of it . Fourth Sign of Sanctification is , the Spiritual Performance of Duties , viz. with the Heart , and from a Principle of Love. The sanctified Soul prays out of love to Prayer , he calls the Sabbath a Delight , Isa. 58.13 . A Man may have Gifts to Admiration , he may speak as an Angel drop'd out of Heaven , yet may be carnal in spiritual things , his Services do not come from a renewed Principle , nor is he carried upon the Wings of Delight in Duty . A sanctified Soul worships God in the Spirit , 1 Pet. 2.5 . God doth not judge of our Duties by the length , but by the love . Fifth Sign , A well-order'd Life , 1 Pet. 1.15 . Be ye holy in all manner of conversation . Where the Heart is sanctified , the Life will be so too : the Temple had Gold without as well as within . As in a Piece of Coyn , there 's not only the King's Image within the Ring , but his Superscription too without . So where there is Sanctification there is not only God's Image in the Heart , but a Superscription of Holiness written in the Life . Some say they have good Hearts , but their Lives are Vitious , Prov. 30.12 . There is a generation that are pure in their own eyes , yet is not washed from their filthiness . If the Water be foul in the Bucket , it cannot be clean in the Well : Psal. 45.13 : The king's daughter is all glorious within . There is Holiness of Heart , her Garments are wrought of wrought Gold , Holiness of Life . Grace is most beautiful when its Light doth so shine that others may see it ; this adorns Religion , and makes Proselites to the Faith. Sixth Sign , Stedfast Resolution ; he is resolved never to part with his Holines : let others reproach it , he loves it the more ; let Water be sprinkled on the Fire , it burns the more . He saith as David when Micol reproach'd him for Dancing before the Ark , 2 Sam. 6.22 . If this be to be vile , I will yet be more vile . Let others persecute him for his Holiness , he saith as Paul , Acts 20.24 . None of these things move me . He prefers Sanctity before Safety , and had rather keep his Conscience pure than his Skin whole . He saith as Iob , My integrity I will hold fast , and not let it go , Cap. 27.6 . He will rather part with his Life then his Conscience . Use 1. See what is the main thing a Christian should look after , ( viz. ) Sanctification ; this is the Unum necessarium . Sanctification is our purest Complexion , it makes us as the Heaven bespangled with Stars : it is our Nobility , by it we are born of God , and partake of the Divine Nature ; it is our Riches , therefore compar'd to rows of Jewels , and Chains of Gold , Cant. 1.10 . It is our best Certificate for Heaven ; what Evidence have we else to show ? have we Knowledge , so hath the Devil ? Do we profess Religion ? Satan oft appears in Samuel's Mantle , and transforms himself into an Angel of Light : But here is our Certificat to show for Heaven , Sanctification . Sanctification is the first Fruits of the Spirit ; the only Coyn will pass currant in the other World. Sanctification is the Evidence of God's Love ; we cannot guess at God's Love by giving us Health , Riches , Success , but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost . Branch 2. It shows the Misery of such as are destitute of a Principle of Sanctification ; they are spiritually dead , Eph. 2.1 . Though they breathe yet they do not live . The greatest part of the World remain Unsanctified , 1. Ioh. 5.19 . The World lies in Wickedness , that is , the major Part of the World. Many call themselves Christians , yet blot out the word Saints ; you may as well call him a Man , who wants Reason , as him a Christian who wants Grace : Nay , which is worse , some are boy'd up to such an height of Wickedness , that they hate and deride Sanctification : 1. They hate it ; 't is bad to want it , it is worse to hate it ; they embrace the Form of Religion , but hate the Power . The Vulter hates sweet smells , so do they the Perfume of Holiness . 2. Deride it ; these are your Holy Ones . To deride Sanctification argues an high Degree of Atheism , and is a black Brand of Reprobation : Scoffing Ishmael was cast out of Abraham's Family , Gen. 21.9 . Such as scoff at Holiness shall be cast out of Heaven . 2. Use of Exhortation : Above all things pursue after Sanctification ; seek Grace more then Gold , Prov. 4.13 . Keep her , for she is thy life . Quest. What are the chief Inducements to Sanctification ? Resp. First , it is the Will of God that we should be Holy : In the Text , This is the will of God , your sanctification . As God's Word must be the Rule , so his Will the Reason of our Actions ; This is the Will of God , our Sanctification . Perhaps it is not the Will of God we should be rich , but it is his Will that we should be holy . God's Will is our Warrant . 2. Jesus Christ hath died for our Sanctification . Christ shed his blood to wash off our impurity . The Cross was both an Altar and a Lavor . Tit. 2.14 . Who gave himself for us , to redeem us from all iniquity . If we could be saved without holiness , Christ needed not have died . Christ died not only to save us from wrath , but from sin . 3. Sanctification makes us resemble God. It was Adam's sin that he aspired to be like God in Omnisciency , but we must endeavour to be like him in Sanctity . It is only a clear Glass in which you can see a face ; it is only an holy Heart in which something of God can be seen ; there is nothing of God to be seen in an unsanctified Man , you may see Satan's Picture in him , Envy is the Devil's Eye , , Hypocrisie his cloven Foot , but nothing of God's Image can be seen in him . You can see no more of God in him , then you can see a Man's face in a Glass that is dusty and foul . 4. Sanctification is that God bears a great love to . Not any outward Ornaments , high blood , or worldly grandure , draws God's love , but an heart embellished with holiness . Christ never admired any thing , but the beauty of holiness ; he slighted the glorious buildings of the Temple , but admired the Womans Faith , O woman , great is thy faith ! Amor fundatur similitudine . A King delights to see his Image upon a piece of Coin : where God sees his likeness , there he gives his love . The Lord hath two Heavens he dwells in , and the holy Heart is one of them . 5. Sanctification is the only thing doth difference us from the wicked ; God's People have his Seal upon them , 2 Tim. 2.19 . The foundation of God standeth sure , having this Seal , the Lord knoweth them that are his ; and let every one that nameth the name of Christ depart from iniquity . The Godly are sealed with a double Seal ; 1. a Seal of Election , The Lord knoweth who are his ; 2. a Seal of Sanctification , Let every one that nameth the name of Christ depart from iniquity . This is the name by which God's People are known , Isa. 63.18 . Gnam Kodsheca , the people of thy holiness . As Chastity distinguisheth a vertuous Woman from an Harlot , so Sanctification distinguisheth God's People from others ; 1 Ioh. 2.27 . Ye have received an unction from the holy one . 6. It is a shame to have the Name of a Christian , yet want Sanctity , as to have the Name of a Steward , yet want Fidelity ; the Name of a Virgin , yet want Chastity . It exposeth Religion to reproach to be baptized into the Name of Christ , yet unholy ; to have Eyes full of Tears on a Sabbath , and on a Week-day Eyes full of Adultery , 2 Pet. 2.14 . To be so devout at the Lord's Table , as if Men were stepping into Heaven , and so prophane the Week after , as if they came out of Hell. To have the Name of Christians , yet unholy , is a Scandal to Religion , and make the ways of God evil spoken of . 7. Sanctification fits for Heaven . 2 Pet. 1.3 . Who hath called us to glory and vertue , Glory is the Throne , and Sanctification is the Step by which we ascend to it . First you cleanse the Vessel , and then you pour in the Wine . First God cleanseth us by Sanctification , and then pours in the Wine of Glory . Solomon was first anointed with Oil , and then he was King , 1 Kings 1.39 . First God anoints us with the holy Oil of his Spirit , and then he sets the Crown of Happiness upon our Head ; Pureness of Heart , and seeing God are link'd together , Matth. 5.8 . Quest. How may Sanctification be attained to ? Resp. 1. Be conversant in the Word of God. Iohn 17.17 . Sanctifie them through thy truth . The Word is both a Glass to shew us the Spots of our Soul , and a Lavor to wash them away ; the Word hath a transforming vertue in it , it irradiates the mind , and consecrates the heart . 2. Get Faith in Christ's Blood , Acts 15.9 . Having purified their hearts by faith . She in the Gospel that touched the hem of Christ's Garment , was healed ; a touch of Faith purifies ; nothing can have a greater force upon the heart to sanctifie it then Faith. If I believe Christ and his Merits are mine , how can I sin against him ? Justifying Faith doth that in a Spiritual sense which miraculous Faith doth , it removes Mountains , the Mountain of Pride , Lust , Envy . Faith and the love of sin are inconsistent . 3. Breathe after the Spirit ; it is called the sanctification of the Spirit , 2 Thess. 2.13 . The Spirit sanctifies the Heart , as Lightning purifies the Air , as Fire refines Metals . Omne agens generat sibi simile : The Spirit stamps the impress of its own Sanctity upon the Heart , as the Seal prints its Effigies and Likeness upon the Wax . The Spirit of God in a Man perfumes him with Holiness , and makes his Heart a Map of Heaven . 4. Associate with sanctified Persons . They may by their Counsel , Prayers , holy Example , be a means to make you holy : As the communion of Saints is in our Creed , so it should be in our Company , Prov. 13.20 . He that walketh with the wise shall be wise . Association begets Assimilation . 5. Pray for Sanctification . Iob propounds a Question , Who can bring a clean thing out of an unclean ? Job 15.14 . God can do it . Out of an unholy Heart he can produce Grace . O! make David's Prayer , Psal. 51.10 . Create in me a clean heart , O God. Lay thy Heart before the Lord , and say , Lord , my unsanctified Heart pollutes all it toucheth . I am not fit to live with such an Heart , for I cannot honour thee ; nor to die with such an Heart , for I cannot see thee . O create in me a clean heart ; Lord consecrate my heart , and make it thy Temple , and thy Praises shall be sung there for ever . Use 3. of Thankfulness . Hath God brought a clean thing out of an unclean ? hath he sanctified you ? wear this Jewel of Sanctification with thankfulness , Col. 1.12 . Giving thanks to the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who hath made us meet for the Inheritance , &c. Christian , Thou could'st defile thy self , but not sanctifie thy self . But God hath done it ; he hath not only chain'd up sin , but chang'd thy Nature , and made thee as a King's Daughter , all glorious within . He hath put upon thee the Breast-place of Holiness , which though it may be shot at , can never be shot thorow . Are there any here that are sanctified ? God hath done more for you then millions . They may be illuminated , but not sanctified . He hath done more for you , then if he had made you the Sons of Princes , and caused you to ride upon the high places of the Earth . Are you sanctified ? Heaven is begun in you ; Happiness is nothing but the quintissence of Holiness . O how thankful should you be to God ? Do as that blind Man in the Gospel , after he had received his sight , He followed Christ glorifying God , Luke 18.43 . Make Heaven ring of God's Praises . Of ASSVRANCE . Quest. WHat are the Benefits flow from Sanctification ? Resp. Assurance of God's Love , Peace of Conscience , Ioy in the Holy Ghost , Encrease of Grace , and Perseverance therein to the end . 1. Benefit flowing from Sanctification is assurance of God's Love. 2 Pet. 1.10 . Give Diligence to make your Calling and Election sure . Sanctification is the Seed , Assurance is the Flower which grows out of it : Assurance is a consequent of Sanctification , the Saints of old had it , 1 Iohn 2.3 . We know that we know him . 2 Tim. 1.12 . I know whom I have believed ; here was Sensus Fidei , the reflex act of Faith ; and Gal. 2.20 . Christ hath loved me . Here was Faith flourishing into Assurance . Aecolampadias when he was Sick , pointed to his Heart , Hic sat Lucis , Here I have Light enough , meaning Comfort and Assurance . Quest. 1. Have all Sanctified Persons Assurance ? Resp. They have a right to it , and I do incline to believe that all have it in some degree before their last expiring ; though their Comfort may be so strong , and their Vital Spirits so weak , that they cannot express what they feel . But I dare not positively affirm that all have Assurance in the first moment of their Sanctification : A Letter may be written when it is not Sealed ; so Grace may be written in the heart , yet the Spirit may not set the Seal of Assurance to it . God is a free Agent , and may give or suspend Assurance pro libito as he please . Where there is the Sanctifying work of the Spirit , he may withhold the Sealing work , partly to keep the Soul Humble ; partly to punish our careless walking : We neglect our Spiritual watch , grow remiss in duty , and then walk under a Cloud : We quench the Graces of the Spirit , and God withholds the Comforts , and partly to put a difference between Earth and Heaven . This I the rather speak , to bear up the Hearts of Gods People , who are dejected because they have not Assurance : You may have the Water of the Spirit poured on you in Sanctification , though not the Oyl of Gladness in Assurance ; there may be Faith of Adherence and not of Evidence ; there may be Life in the Root , when there is no Fruit in the Branches to be seen ; so Faith in the Heart , when no Fruit of Assurance . Quest 2. What is Assurance ? Resp. It is not Vocal , any audible Voice , or brought to us by the help of an Angel , or Revelation ; Assurance consists of a Practical Sylogism , where the Word of God makes the major , Conscience the minor , the Spirit of God the Conclusion . The Word saith , He that fears and loves God , is loved of God ; there is the major Proposition ; then Conscience makes the minor ; but I fear and love God ; then the Spirit makes the Conclusion , therefore thou art loved of God : And this is that which the Apostle calls , The Witnessing of the Spirit with our Spirits , that we are his Children , Rom. 8.16 . Quest. 3. Whether hath a Sanctified Soul such an Assurance as excludes all doubting ? Resp. He hath that which bears up his Heart from sinking ; he hath such an Earnest of the Spirit that he would not part with for the Richest Prize ; but his Assurance though it be infallible , it is not perfect . There will be sometimes a Trepidation or Trembling ; he is safe , yet not without fears and doubts , as a Ship lies safe at Anchor , yet may be a little shaken by the Wind. If a Christian had no Doubtings , there should be no unbelief in him ; had he no Doubtings , there would be no difference between Grace Militant and Triumphant . Had not David his Ebbings sometimes as well as his Flowings , like the Mariner , who sometimes cries out Stellam Video , I see a Star , sometimes the Star is out of Sight . Sometimes we hear David say , Thy Loving Kindness is before mine Eyes , Psal. 26.3 . But at another time he was at a loss , Psal. 89.49 . Lord where are thy former Loving Kindnesses ? And there may fall out an Eclipse in a Christians Assurance , to put him upon longing after Heaven : Then there shall not be the least doubting ; then the Banner of Gods Love shall be always display'd upon the Soul ; then the light of God's Face shall be without Clouds , and have no Sun-setting ; then the Saints shall have an uninterrupted Assurance , and be ever with the Lord. Quest. 4. What are the differences between true Assurance and Presumption ? Resp. 1. They differ in the method or manner of working : Divine Assurance flows from Humiliation for Sin ; ( I speak not of the measure of Humiliation , but the Truth . ) There are in Palermo Reeds growing in which there is a Sugred Juice : A Soul humbled for Sin is the Bruised Reed in which grows this sweet Assurance . God's Spirit is a Spirit of Bondage , before it be a Spirit of Adoption ; but Presumption ariseth without any humbling work of the Spirit . How camest thou by thy Venison so soon ? The Plow goes before the Seed be sown ; the Heart must be plowed up by Humiliation and Repentance , before God sows the Seed of Assurance . 2. He who hath a real Assurance , will take heed of that which will weaken and darken his Assurance ; he is fearful of the Forbidden Fruit ; he knows though he cannot sin away his Soul , yet he may sin away his Assurance : But he who hath the Ignis Fatuus of Presumption , doth not fear defiling his Garments ; he is bold in sin , Ier. 3.4 , 5. Wilt thou not cry unto me my Father , behold thou hast done evil things as thou couldest . Balaam said , My God , yet a Sorcerer . A Sign he hath no Mony about him , who fears not to Travel all Hours in the Night ; a sign he hath not the Jewel of Assurance , who fears not the works of Darkness . 3. True Assurance is built upon a Scripture-basis ; the Word saith , The effect of Righteousness shall be Quietness and Assurance for ever , Isa. 32.17 . A Christians Assurance is built upon this Scripture ; God hath sown the Seed of Righteousness in his Soul , and this Seed hath brought forth the Harvest of Assurance ▪ But Presumption is a spurious thing , it hath no Scripture to shew for its Warrant ; it is like a Will without Seal and Witnesses , which is null and void in Law ; Presumption wants both the Witness of the Word , and the Seal of the Spirit . 4. Assurance flowing from Sanctification always keeps the Heart in a lowly posture : Lord , saith the Soul , what am I , that passing by so many , the Golden Beams of thy Love should shine upon me ? St. Paul had Assurance ; is he proud of this Jewel ? No. Ephes. 3.8 . To me who am less than the least of all Saints . The more love a Christian receives from God , the more he sees himself a Debtor to free Grace , and the sense of his Debt , keeps his Heart Humble , but Presumption is bred of Pride . He who Presumes , Disdains ; he think himself better than others , Luke 18.11 . God I thank thee , I am not as other Men are , nor as this Publican . Feathers fly up , but Gold descends ; he who hath this Golden Assurance , his Heart descends in Humility . Quest. 5. What is it may excite us to look after Assurance ? Resp. To consider how sweet it is , and the noble and excellent effects it produceth . Effect 1. How sweet it is . This is the Manna in the Golden Pot ; the white Stone ; the Wine of Paradise which chears the Heart . How comfortable is God's Smile ! The Sun is more refreshing when it shineth out , that when it is hid in a Cloud ; it is a praelibation and fore-tast of Glory , it puts a Man in Heaven before his time ; none can know how delicious and ravishing it is , but such as have felt it , as none can know how sweet Hony is but they who have tasted it . 2. The noble and excellent Effects it produceth . 1. Assurance will make us love God and Praise him . ( 1. ) Love him : Love is the Soul of Religion , the Fat of the Sacrifice ; and who can love God so as he who hath Assurance ? The Sun reflecting its Beams on a burning Glass , makes the Glass burn that that is near to it . So Assurance ( which is the reflection of Gods love upon the Soul ) makes it burn in love to God. St. Paul was assured of Christ's love to him , Gal. 2.20 . who hath loved me ; and how was his Heart fired with love ? he valued and admired nothing but Christ , Phil. 3.8 . as Christ was fastned to the Cross , so he was fastned to Paul's Heart . ( 2. ) Praise him . Praise is the Quit-rent we pay to the Crown of Heaven ; who but he who hath Assurance of his Justification Man in a Swoon or Apoplexy Praise God that he is alive ? Can a Christian staggering with Fears about his Spiritual Condition , praise God that he is elected and justified ? No , The living , the living , he shall praise thee , Isa. 38.19 . Such as are enliven'd with Assurance , they are the fittest Persons to sound forth Gods Praise . Effect 2. Assurance would drop Sweetness into all our Creature-Enjoyments ; it would be as Sugar to Wine , an earnest of more ; it gives a Blessing with the Venison ; As Guilt imbitters our Comforts , it is like drinking out of a Wormwood Cup ; So Assurance would indulcorate and sweeten all . Health , and the Assurance of Gods Love are sweet Riches , with the Assurance of a Kingdom are delectable : Nay , a Dinner of Green Herbs , with the Assurance of Gods Love , is Princely Fare . Effect 3. Assurance would make us Active and Lively in Gods Service ; it would excite Prayer , quicken Obedience ; as Diligence begets Assurance , so Assurance begets Diligence . Assurance will not ( as the Papists say ) breed Security in the Soul , but Industry . Doubting does discourage us in Gods Service , but the Assurance of his Favour breeds Joy , And the Ioy of the Lord is our strength , Nehem. 8.10 . Assurance makes us mount up to Heaven as Eagles in Holy Duties ; it is like the Spirit in Ezekiel's Wheels , that moved them and lifted them up . Faith would make us Walk , but Assurance would make us Run : We should never think we could do enough for God. Assurance would be as Wings to the Bird , as Weights to the Clock , to set all the Wheels of Obedience a running . Effect 4. Assurance would be a Golden Shield to beat back Temptation : Assurance Triumphs over Temptation : There are two sorts of Temptation Satan useth . 1. He tempts to draw us to Sin : Now the being assured of our Justification would make this Temptation vanish . What Satan , shall I Sin against him who hath loved me , and washed me in his Blood ? Shall I return to Folly after God hath spoken Peace ? Shall I weaken my Assurance , wound my Conscience , grieve my Comforter ? Avoid Satan , Tempt no more . 2. Satan would make us question our Interest in God , he tells us we are Hypocrites , and God doth not love us . Now there is no such Shield against this Temptation as Assurance . What Satan , have I a real Work of Grace in my Heart , and the Seal of the Spirit to witness it , and dost thou tell me God doth not love me ? Now I know thou art an Impostor , who goest about to disprove what I sensibly feel . If Faith resists the Devil , Assurance would put him to flight . Effect 5. Assurance would make us contented , though we have but a little in the World : He who hath Enough is Content : He who hath Sun-light is Content , though he wants Torch-light . A Man that hath Assurance hath enough : In uno salvatore omnes florent gemmae ad salutem . He hath the Riches of Christs Merit , of his Love , an Earnest of his Glory , he is fill'd with the Fulness of God , here is enough , and having enough he is Content , Psal. 16.5 . The Lord is the portion of my Inheritance : The Lanes are fallen unto me in a pleasant place , and I have a goodly Heritage . Assurance will rock the Heart quiet ; the reason of Discontent , is either because Men have no Interest in God , or do not know their Interest : St. Paul , I know whom I have believed , 2 Tim. 1.12 . There was the Assurance of his Interest ; and 2 Cor. 6.10 . As sorrowful , yet always rejoycing , &c. There was his Contentment : Get but Assurance , and you will be out of the weekly Bill of Murmurers , you will be discontented no more . What can come amiss to him that hath Assurance God is his ; Hath he lost a Friend ? His Father lives ; Hath he lost his only Child ? God hath given him his only Son : Hath he Scarcity of Bread ? God hath given him the finest of the Wheat , the Bread of Life . Are his Comforts gone ? He hath the Comforter . Doth he meet with Storms on the Sea ? He knows where to put in for Harbour . God is his Portion , and Heaven is his Haven . Thus Assurance gives sweet Contentment in every Condition . Effect 6. Assurance would bear up the Heart in Sufferings , it would make a Christian endure Troubles with Patience and Chearfulness ( with Patience ) Heb. 10.36 . Ye have need of Patience . There are some Meats ( we say ) are hard of Digestion , and only a good Stomach will concoct them : Affliction is a Meat hard of Digestion , but Patience ( like a good Stomach ) will be able to digest it ; and whence comes Patience but from Assurance ? Rom. 5.5 . Tribulation worketh Patience , because the Love of God is shed abroad in our Hearts , with chearfulness . Assurance is like the Mariners Lanthorn on the Deck , which gives light in a dark night . Assurance gives the light of Comfort in Affliction , Heb. 10.34 . ye took joyfully the spoiling of your Goods , knowing in your selves , &c. there was Assurance . He that hath Assurance can rejoyce in Tribulation , he can gather Grapes of Thorns , and Hony out of the Lyons Carcass . Latimer , When I sit alone , and can have a setled Assurance of the State of my Soul , and know that God is mine , I can Laugh at all Troubles , and nothing can daunt me . Effect 7. Assurance would pacifie a troubled Conscience : He who hath a disturbed vexatious Conscience , carries an Hell about him , Eheu quis intus Scorpio ! but Assurance cures the Agony , and allays the Fury of Conscience : Conscience that before was turned into a Serpent , now is like a Bee that hath Hony in its Mouth , it speaks Peace ; Tranquillus Deus tranquillat omnia , Tertull. When God is pacified towards us , then Conscience is pacified . If the Heavens are quiet , and there are no Winds stirring thence , the Sea is quiet and calm . So if there be no Anger in Gods Heart , if the Tempest of his Wrath doth not blow , Conscience is quiet and serene . Effect . 8. Assurance would strengthen us against the Fear of Death ; such as want it , cannot dye with Comfort , they are in aequilibrio , they hang in a doubtful Suspence , what shall become of them after Death : But he who hath Assurance , hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an happy and joyful Passage out of the World ; he knows he is passed from Death to Life ; he is carried full sail to Heaven ; though he cannot resist Death , yet 〈◊〉 overcomes it . Quest. 6. What shall they do that want Assurance ? Resp. 1. Such as want Assurance , let them labour to find Grace ; when the Sun denies light to the Earth , it may give forth its Influence : When God denies the light of his Countenance , he may give the Influence of his Grace . Quest. How shall we know we have a real Work of Grace , and so have a right to Assurance ? Resp. If we can resolve two Queries : 1. Have we high Appretiations of Jesus Christ ? 1 Pet. 2.7 . To you that believe he is precious , Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all made up of Beauties and Delights ; our Praises fall short of his Worth , and is like spreading Canvass upon Cloth of Gold. How precious is his Blood and Incense ? The one pacifies our Conscience , the other Perfumes our Prayers : Can we say we have endearing Thoughts of Christ ? Do we esteem him our Pearl of Price ? Our bright Morning Star ? Do we count all earthly Enjoyments but as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Dung in comparison of Christ ? Phil. 3.8 . do we prefer the worst things of Christ , before the best things of the World ; the Reproaches of Christ , before the Worlds Embraces , Heb. 11.26 . Quer. 2. Have we the indwelling of the Spirit ? 2 Tim. 1.14 . The Holy Ghost , which dwelleth in us . Quest. How may we know we have the indwelling presence of the Spirit ? Resp. Not by having sometimes good Motions stir'd up in us by the Spirit ; it may work in us , yet not dwell ; but by the Sanctifying Power of the Spirit on our Heart , the Spirit infuseth Divinam Indolem , a Divine Nature ; it stamps its own impress and Effigies on the Soul , making the Complexion of it Holy. The Spirit ennobles and raiseth the Heart above the World ; when Nebuchadnezzar had his Understanding given him , he grazed no longer amongst the Beasts , but returned to his Throne , and minded the Affairs of his Kingdom ; when the Spirit of God dwells in a Man , it carries his Heart above the visible Orbs ; it makes him Superna anhelare , thirst after Christ and Glory ; if we can find this , then we have Grace , and so have a right to Assurance . 2. If you want Assurance wait for it ; if the Figures are graven on the Dial , it is but waiting a while and the Sun shines : When Grace is engraven in the Heart , it is but waiting a while and we shall have the Sun-shine of Assurance . He that believes makes not haste , Isa. 28.16 . He will stay Gods leisure ; say not God hath forsaken you , he will never lift up the light of his Countenance , but rather say as the Church , Isa. 8.17 . I will wait upon the Lord which hideth his face from the House of Jacob. 1. Hath God waited for your Conversion , and will not you wait for his Consolation ? How 〈◊〉 did he come a woing to you by his Spirit ? He waited till his Head was fill'd with Dew : He cry'd as Ier. 13.27 . Wilt thou not be made clean , when shall it once be ? O Christian ! did God wait for thy Love , and canst not thou wait for his ? 2. Assurance is so sweet and precious , that it is worth waiting for , the price of it is above Rubies , it cannot be valued with th● Gold of Ophir . Assurance of Gods Love is a Pledge of Election , 't is the Angels Banquet ; what other Joy have they ? As Micah said , Iudges 18.24 . What have I more ? So when God assures the Soul of his eternal purposes of Love , what hath he more to give ? Whom God kisseth he Crowns . Assurance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first Fruits of Paradise , one Smile of Gods Face , one Glance of his Eye , one Crumb of the hidden Manna , is so sweet a Delicious , that it deserves our waiting . 3. God hath given a Promise , that we shall not wait in vain , Isa. 49.23 . They shall not be ashamed that wait for me . Perhaps God reserves this Cordial of Assurance for a fainting time ; He keeps sometimes his best Wine till last . Assurance shall be reserved as an Ingredient to sweeten the bitter Cup of Death . Quest. 7. How may deserted Souls be comforted , who are cast down for want of Assurance ? They have the Day-star of Grace risen in their Souls ; but as Job complains , I went Mourning without the Sun , Iob 30.28 . They go mourning for want of the Sun-light of Gods Face : Their Ioy is eclipsed , They walk in darkness and see no light , Isa. 50.10 . How shall we comfort such as lye Bleeding in Desertion , and are cast down for want of Assurance ? Resp. 1. Want of Assurance shall not hinder the Success of the Saints Prayers . Sin lived in , doth ponere obicem , put a Bar to our Prayer ; but want of Assurance doth not hinder Prayer ; we may go to God still in an humble fiducial manner : A Christian perhaps may think , because he doth not see Gods smiling Face , therefore God will not hear him . This is a mistake , Psal. 31.22 . I said in my hast , I am cut off from before thine eyes , nevertheless thou heardest the voice of my Supplication ▪ If we pour out Sighs to Heaven , God hears every Groan ; though he doth not shew us his Face , he may lend us his Ear. 2. Faith may be strongest when Assurance is weakest ; the Woman of Canaan had no Assurance , but a Glorious Faith , O Woman , Great is thy Faith , Mat. 15.28 . Rachel was more Fair , but Leah was more Fruitful . Assurance is more fair and lovely to look upon , but a fruitful Faith God sees is better for us , Iohn 20.28 . Blessed are they that Believe and feel not . 3. When God is out of sight , yet he is not out of Covenant , Psalm 89.28 . My Covenant shall stand fast . Though a Wife doth not see her Husbands Face in many Years , yet the Marriage Relation holds , and he will come again to her after a long Voyage . God may be gone from the Soul in Desertion , but the Covenant stands fast , Isa. 54.10 . The Covenant of my Peace shall not be removed . Quer. But this Promise was made to the Jews , and doth not belong to us . Yes , Verse 17. This is the Heritage of the Servants of the Lord. This is made to all the Servants of God , them that are now living , as well as those who lived in the time of the Jews . Quest. 8. What should we do to get Assurance ? Resp. 1. Keep a pure Conscience , let no Guilt lie upon the Conscience unrepented of ; God Seals no Pardons before Repentance ; God will not pour in the Wine of Assurance into a foul Vessel , Heb. 10.22 . Let us draw near in full Assurance of Faith , having our Hearts sprinkled from an evil Conscience . Guilt clips the Wings of Comfort ; he who is conscious to himself of Secret Sins , cannot draw near to God in full Assurance ; he cannot call God Father but Judge ; keep Conscience as clear as your Eye , that no dust of sin fall into it . 2. If you would have Assurance , be much in the Actings of Grace , 1 Tim. 4.7 . Exercise thy self unto Godliness . Men grow rich by Trading ; by Trading in Grace we grow rich in Assurance , 2 Pet. 1.10 . Make your Election sure . How ? Add to your Faith Vertue , and to Vertue Knowledge . Keep Grace upon the Wing , it is the lively Faith flourisheth into Assurance ; no Man will set up a great Sail in a small Boat , but in a large Vessel : God sets up the Sail of Assurance in an Heart enlarged in Grace . 3. If you would have Assurance , cherish the Holy Spirit of God. When David would have Assurance , he Prays , Take not away thy Spirit from me , Psal. 51.11 . He knew it was the Spirit only that could make him hear the Voice of Joy : The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Comforter , he seals up Assurance , 2 Cor. 1.22 . therefore make much of the Spirit , do not grieve it : As Noah opened the Ark to receive the Dove , so should we open our Hearts to receive the Spirit . This is the Blessed Dove which brings an Olive branch of Assurance in its Mouth . 4. Let us lye at the Pool of the Ordinances , frequent the Word and Sacrament , Cant. 2. He brought me to the Banqueting House , and his Banner over me was Love. The blessed Ordinances are the Banqueting House , where God displays the Banner of Assurance . The Sacrament is a Sealing Ordinance , Christ made himself known to his Disciples in the breaking of Bread : So in the Holy Supper in the breaking of Bread , God makes himself known to us to be our God and Portion . Quest. 9. How should they carry themselves who have Assurance ? Resp. 1. If you have Assurance of your Justification , do not abuse Assurance . 1. 'T is an abusing of Assurance , when we grow more remiss in Duty ; as the Musician having Mony thrown him , leaves off playing . By Remisness or intermitting the Exercises of Religion , we grieve the Spirit , and that is the way to have an Imbargo laid upon our Spiritual Comforts . 2. We abuse Assurance when we grow Presumptuous and less fearful of sin . What ? because a Father gives his Son an Assurance of his Love , and tells him he will entail his Land upon him , shall the Son therefore be Wanton and Dissolute ? This were the way to lose his Fathers Affection , and make him cut off the Entail ; it was an Aggravation of Solomon's Sin , His Heart was turned away from the Lord , after he had appeared to him twice , 1 Kings 11.9 . 'T is bad to sin when one wants Assurance , but it is worse to sin when one hath it . Hath the Lord seal'd his Love with a Kiss ? Hath he left a Pawn of Heaven in your Hands , and do you thus requite the Lord ? Will you sin with Manna in your Mouth ? Doth God give you the sweet Clusters of Assurance to feed on , and will you return him wild Grapes ? It much pleaseth Satan , either to see us want Assurance , or abuse it . This is to abuse Assurance , when the Pulse of our Soul beats faster in Sin and slower in Duty . 2. If you have Assurance , admire this stupendious Mercy . You deserv'd that God should give you Gaul and Vinegar to drink , and hath he made the Hony-Comb of his Love to drop upon you ? O fall down and adore his Goodness , say , Lord , How is it that thou shouldest manifest thy self to me , and not to other Believers ! Those whom thou lovest as the Apple of thine Eye , yet thou holdest them in Suspence , and givest them no Assurance of thy Love ; though thou hast given them the new Name , yet not the White stone ; though they have the Seed of ▪ Grace , yet not the Oyl of Gladness ; though they have the Holy Ghost the Sanctifier , yet not the Holy Ghost the Comforter . Lord , whence is it that thou shouldest manifest thy self to me , and make thy Golden Beams of Assurance shine upon my Soul ? O admire God! this will be the Work of Heaven . 3. Let your Hearts be endeared in Love to God ; If God gives his People Correction , they must love him , much more when he gives them Assurance . Psal. 31.23 . O love the Lord ye his Saints . Hath God brought you to the Borders of Canaan , given you a Bunch of Grapes , crown'd you with loving Kindness , confirm'd your Pardon under the Broad Seal of Heaven ? How can you be frozen at such a Fire ? How can you choose but be turn'd into Seraphins Burning in Divine Love : Say as St. Austin , Animam meam odio Haberem , I would hate my own Soul , if I did not find it loving God. Give God the Cream and Quintessence of your Love , and shew your Love , by being willing to lose all for his Sake . 4. If you have Assurance , improve it for Gods Glory , several ways ; 1. By encouraging such as are yet unconverted ; Tell them how sweet this hidden Manna is ; Tell them what a good Master you serve , what Vails you have had ; Tell them God hath carried you to the Hill of Myrrhe , to the Mountains of Spices ; He hath given you not only a Prospect of Heaven but an Earnest : O perswade Sinners , by all the Love and Mercy of God , that they would enroll their Names in his Family , and cast themselves upon him for Salvation . Tell them God hath met with you , and unlock'd the Secrets of Free Grace , and assured you of a Land flowing with those infinite Delights which Eye hath not seen . Thus by telling others what God hath done for your Soul , you may make them in love with the ways of God , and cause them to turn Proselytes to Religion . 2. Improve Assurance by comforting such as want it ; Be as the good Samaritan , pour Wine and Oyl into their Wounds . You ●ho have Assurance , are gotten as it were to the Haven , you are sure of your Happiness ; but do you not see others who are struggling with the Waves of Temptation and Desertion , and are ready to sink ? O now Sympathize with them , and do what you can to comfort them when they are in this deep Ocean , 2 Cor. 1.6 . Whether we be comforted it is for your Consolation . The comfortable experience of one Christian being communicated to another , doth much revive and bear up his fainting Heart ; Our Comfort , saith the Apostle , is for your Consolation . 3. Improve Assurance by walking more Heavenly ; you should Scorn these things below ; you who have an Earnest of Heaven , should not be too Earnest for the Earth : You have Angels Food , and it becomes not you , with the Serpent , to lick the Dust. The Wicked are all for Corn , Wine and Oyl , but you have that which is better ; God hath lifted up the Light of his Countenance : Will you hanker after the World , when you have been feeding upon the Grapes and Pomegranates of the Holy Land ? Do you now Lust after the Garlick and Onions of Egypt , when you are Cloathed with the Sun , will you set the Moon and Stars above you ? O let them scramble for the World , who have nothing else but Husks to feed on . Have you assurance of Heaven , and is not that enough ? Will not a Kingdom satisfie you ? Such as are high in Assurance , should be in the Altitudes , live above the World. 4. Improve Assurance by a Chearful Walking : It is for Condemn'd Persons to go hanging down their Head ; but hast thou thy Absolution ? Doth thy God smile on thee ? Chear up , 2 Sam. 13.4 . Why art thou , being the King's Son , Lean ? Art thou the King's Son ? hath God assured thee of thy Adoption , and art thou ●ad ? Assurance should be an Antidote against all Trouble : What though the World hate thee , yet thou art assur'd that thou art one of Gods Favourites . What though there is but little Oyl in the Cruse , and thou art low in the World , yet thou art high in Assurance ; O then rejoyce . How Musical is the Bird ! How doth it chirp and sing , that knows not where to pick up the next Crumb ! And shall they be sad and discontented , who have God's Bond to assure them of their daily Bread , and his Love to assure them of Heaven ? But certainly , those who have Assurance cannot but be of a Sanguine Complexion . 5. If you have an Assurance of Salvation , let this make you long after a Glorified State : He who hath an Earnest in his Hand , desires the whole Sum to be paid : That Soul who hath tasted how sweet the Lord is , should long for a fuller enjoyment of him in Heaven . Hath Christ put this Ring of Assurance on thy Hand , and so espoused thee to himself , how shouldst thou long for the Marriage Supper of the Lamb , Rev. 19.9 . O Christian , think with thy self , if a glimpse of Heaven , a smile of God's Face be so sweet , what will it be to be ever sunning thy self in the Light of God's Countenance ! Certainly , you who have an Assurance of your Title to Heaven , cannot but desire Possession . Be content to Live , but willing to Dye . 6. If you have Assurance , be careful you do no not lose it ; keep it , for it is your Life , viz. * the comfort of your Life . Keep Assurance 1 st by Prayer , Psal. 36.10 . O continue thy Loving Kindness ; Lord continue Assurance ; do not take away this Privy Seal from me . 2 dly , Keep Assurance by Humility : Pride estrangeth God from the Soul ; when you are high in Assurance , be low in Humility . St. Paul had Assurance , and he Baptizeth himself with this Name , Chief of Sinners , 1 Tim. 1.15 . The Jewel of Assurance is best kept in the Cabinet of an Humble Heart . Of PEACE . 1 Pet. 1.2 . Grace unto you , and Peace be multiplied . HAving spoken of the first Fruit of Sanctification , Assurance , I proceed to the Second , viz. Peace , Peace be Multiplied . Quest. What are the several species or kinds of Peace ? Resp. Peace in Scripture is compar'd to a River , Isa. 66.12 . this River parts it self into Two Silver Streams . 1. There is an External Peace , and that is either 1. Aeconomical , Peace in a Family . 2. Political , Peace in the State. Peace is the Nurse of Plenty , Psal. 147.14 . He maketh Peace in thy Borders , and filleth thee with the finest of the Wheat . How pleasant is it when the Waters of Blood begin to asswage , and we can see the Windows of our Ark open , and the Dove returning with an Olive-branch of Peace ? 3. Ecclesiastical Peace , Peace in the Church . It s Unity in Trinity is the greatest Mystery in Heaven , and Unity in Verity the greatest Mercy on Earth . Peace Ecclesiastical stands in opposition to Schism and Persecution . 2. A Spiritual Peace , which is Two-fold , Peace above us , or Peace with God ; and Peace within us , or Peace with Conscience : This is Superlative ; other Peace may be lasting , this is everlasting . Quest. 2. Whence comes this Peace ? Resp. This Peace hath the whole Trinity for its Author . 1. God the Father is the God of Peace , 1 Thes. 5.23 . 2. God the Son is the Prince of Peace , Isa. 9.6 . 3. Peace is said to be the fruit of the Spirit , Gal. 5.22 . 1. God the Father is the God of Peace . As he is the God of Order , 1 Cor. 14.33 . so the God of Peace , Phil. 4.9 . This was the form of the Priests blessing the People , Numb . 6.26 . The Lord give thee Peace . 2. God the Son is the Purchaser of Peace . He hath made Peace by his Blood , Col. 1.20 . Having made Peace by the Blood of his Cross. The Attonement Aaron made for the People when he entred into the Holy of Holies with Blood , was a Type of Christ our High Priest , who hath by his Sacrifice pacified his angry Father , and made Attonement for us . Christ purchased our Peace upon hard terms , his Soul was in an Agony , while he was travailing to bring forth Peace to the World. 3. Peace is a fruit of the Spirit . He seals up Peace to the Conscience ; the Spirit clears up the work of Grace in the Heart , from whence ariseth Peace . There was a Well of Water near Hagar , but she did not see it , therefore wept . A Christian hath Grace , but doth not see it , therefore Weeps . Now the Spirit discovers this Well of Water , it enables Conscience to witness to a Man that he hath the real work of Grace , and so Peace flows into the Soul. Thus you see whence this Peace comes ; the Father decrees it , the Son purchaseth it , the Holy Ghost applies it . Quest. 3. Whether such as are destitute of Grace , may have Peace ? Resp. No. Peace flows from Sanctification , but they being unregenerate , have nothing to do with Peace , Isa. 57.21 . There is no Peace ( saith my God ) to the Wicked : They may have a Truce , but no Peace . God may forbear the Wicked a while , and stop the Roaring of his Cannon ; but though there be a Truce , yet no Peace . The Wicked may have something which looks like Peace , but is not . They may be fearless and stupid ; but there is a great difference between a stupified Conscience , and a pacified Conscience , Luke 11.21 . When a strong Man keeps his Palace , his Goods are in Peace . This is the Devils Peace ; he rocks Men in the Cradle of Security , he cries Peace , Peace , when Men are upon the Precipice of Hell. The seeming Peace a Sinner hath , is not from the knowledg of his Happiness , but the ignorance of his Danger . Quest. 4. What are the Signs of a false Peace ? Resp. 1. A false Peace hath much Confidence in it , but this Confidence is Conceit . The Sinner doth not doubt of Gods Mercy , from which presumptuous Confidence ariseth som● kind of quiet in the Mind . The same Word in the Hebrew , Gasal , signifies both Confidence and Folly. Indeed a Sinners Confidence is Folly. How confident were the Foolish Virgins ? 2. False Peace separates those things which God hath joyned together : God joyns Holiness and Peace , but he who hath a false Peace separates these Two. He lays claim to Peace , but banisheth Holiness , Deut. 29.19 . I shall have Peace , though I walk in the imagination of my Heart , to add Drunkenness to Thirst. The Wicked are loose and vain , and yet thank God they have Peace : A Delusion . You may as well suck Health out of Poison , as Peace out of Sin. 3. False Peace is not willing to be Tried ; a sign they are bad Wares , which will not endure the Light ; a sign a Man hath stolen Goods when he will not have his House Searched . A false Peace cannot endure to be tryed by the Word : The Word speaks of an humbling and refining work upon the Soul before Peace ; false Peace cannot endure to hear of this : The least trouble will shake this Peace , it will end in despair . In a false Peace , Conscience is asleep , but when this Lion of Conscience shall be awaken'd at Death , then it will roar upon a Man , he will be a Terror to himself , and be ready to lay violent Hands upon himself . Quest. 5. How shall we know that ours is a true Peace ? Resp. 1. True Peace flows from Union with Christ ; Communio ●undatur in unione . The Graft or Cien must first be inoculated into the Tree , before it can receive Sap and Nourishment from it : So we must first be ingrafted into Christ , before we can receive Peace from him . Have we Faith ? By Holiness we are made like Christ ; by believing we are made one with Christ , and being in Christ , we have Peace , Iohn 16.33 . 2. True Peace flows from Subjection to Christ ; where Christ gives Peace , there he sets up his Government in the Heart , Isa. 9.7 . Of his Government and Peace there shall be no end . Christ is called a Priest upon his Throne , Zach. 6.13 . Christ as a Priest makes Peace , but he will be a Priest upon his Throne ; he brings the Heart in subjection to him . If Christ be our Peace , he is our Prince , Isa. 9.6 . Whenever Christ pacifies the Conscience , he subdues the Lust. 3. True Peace is after Trouble . First , God le ts loose a Spirit of Bondage , he convinceth and humbleth the Soul ; then he speaks Peace . Many say they have Peace ; but is this Peace before a Storm or after it ? True Peace is after Trouble . First there was the Earthquake , and then the Fire , and then the still small Voice , 1 Kings 19.11 . Thou who never hadst any legal Bruisings , mayest suspect thy Peace ; God pours the Golden Oyl of Peace into Broken Hearts . Quest. 6. Whether have all Sanctified Persons this Peace ? Resp. They have a Title to it ; they have the Ground of it ; Grace is the Seed of Peace , and it will in time turn to Peace , as the Blossoms of a Tree to Fruit , Milk to Cream . They have a Promise of it , Psal. 29.11 . The Lord will bless his People with Peace : They may have Peace with God , though not Peace in their own Conscience ; they have the initials and beginnings of Peace . There is a secret Peace the Heart hath in serving God , such Meltings and Enlargements in Duty , as do revive the Soul , and bear it up from sinking . Quest. 7. But why have not all Believers the full enjoyment and possession of Peace ? Why is not this Flower of Peace fully ripe and blown ? Resp. Some of the Godly may not have so full a degree of Peace . 1. Through the fury of Temptation ; the Devil if he cannot destroy us , he will disturb us : Satan disputes against our Adoption ; he would make us question the work of Grace in our Hearts , and so troubles the Waters of our Peace : Satan is like a subtil Cheater , who if he cannot make a Mans Title to his Land void , yet he will put him to many troublesom Suits in Law. If Satan cannot make us Ungodly , he will make us unquiet : Violent Winds make the Sea rough and stormy ; the Winds of Temptation blowing , disturb Peace of Spirit , and put the Soul into a Commotion . 2. The Godly may not enjoy Peace , through mistake and misapprehension about Sin. They find so much Corruption , that sure if there were Grace , there would not be such strong Workings of Corruption : Whereas this should be so far from discouraging Christians , and hindering their Peace , that it is an Argument for them . Let me ask , whence is it that you feel Sin ? no Man can feel Sin but by Grace . A wicked Man is insensible ; lay an 100 weight upon a Dead Man , he doth not complain , but the being sensible of Corruption , argues a Gracious Principle , Rom. 7.21 . Again , whence is it that there is a Combat with Sin , but from the Life of Grace ? Gal. 5.17 . Dead things cannot Combat . Whence is it that the Saints weep for Sin ? what are these Tears , but Seeds of Faith ? The not understanding of this , hinders a Christians Peace . 3. The Godly may not injoy Peace through remisness in Duty ; they leave their first Love. When Christians abate their fervency , God abates their Peace ; if you slacken the Strings of a Viol , the Musick is spoil'd ; if Christians slacken in Duty , they spoil the sweet Musick of Peace in their Souls . As the Fire decays , so the Cold increaseth ; as Fervency in Duty abates , so our Peace cools . Use. Labour for this blessed Peace , Peace with God and Conscience ; Peace with Neighbour Nations is sweet , Pax una Triumphis innumeris melior , the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace comprehends all Blessings , it is the Glory of a Kingdom ; a Princes Crown is more Beautiful when it is hung with the white Lilly of Peace , than when it is set with the Red Roses of a Bloody War : O then how sweet is Peace of Conscience ! it is a Bulwark against the Enemy , Phil. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall keep you as in a Garrison ; you may throw out the Gantlet , and bid defiance to Enemies : It is the Golden Pot and the Manna , it is the first Fruits of Paradise . It is still Musick ; for want of this a Christian is in continual fear ; he doth not take that comfort in Ordinances . Hannah went up to the Feast at Ierusalem , but she wept and did not eat , 1 Sam. 1.7 . So a poor dejected Soul goes to an Ordinance , but doth not eat of the Feast ; he weeps and doth not eat . He cannot take that comfort in Worldly Blessings , Health , Estate , Relations ; he wants that inward Peace which should be as Sawce to sweeten his Comforts . O therefore labour for this blessed Peace , consider the noble and excellent effects of it . First , It gives boldness at the Throne of Grace ; Guilt of Conscience clips the Wings of Prayer , it makes the Face Blush , and the Heart : But when a Christian hath some lively apprehensions of God's Love , and the Spirit whispering Peace , then he goes to God with boldness , as a Child to his Father , Psal. 25.1 . Unto thee O Lord I lift up my Soul. Time was when David's Soul was bowed down , Psal. 38.6 . I am bowed down greatly . But now the case is alter'd , he will lift up his Soul to God in a way of Triumph ; whence was this ? God had spoken Peace to his Soul , Psal. 26.3 . Thy loving Kindness is before mine Eyes . 2. This Divine Peace fires the Heart with Love to Christ ; Peace is the result of Pardon ; he who hath a Pardon seal'd , cannot choose but love his Prince . How endeared is Christ to the Soul ! now Christ is precious indeed . O saith the Soul , how sweet is this Rose of Sharon ! Hath Christ waded through a Sea of Blood and Wrath to purchase my Peace , hath he not only made Peace , but spoke Peace to me ; how should my Heart ascend in a fiery Chariot of Love , how willing should I be to do and suffer for Christ ! 3. This Peace quiets the heart in Trouble , Mic. 5.5 . This Man shall be the Peace when the Assyrian shall come into our Land , and tread in our Palaces . The Enemy may invade our Palaces , but not our Peace ; this Man Christ shall be the Peace . When the Head akes , the Heart may be well ; when Worldly troubles assault a Christian , his Mind may be in Peace and Quiet , Psal. 4.8 . I will lay me down in Peace , and Sleep . 'T was now a sad time with David , he was flying for his Life from Absalom ; it was no small Afflicton to think that his own Son should seek to take away his Fathers Life and Crown : David wept and covered his Face , 2 Sam. 15.30 . Yet at this time saith he , I will lay me down in Peace and Sleep . He had trouble from his Son , but Peace from his Conscience : David could sleep upon the soft Pillow of a good Conscience : This is a Peace worth getting . Quest. 8. What shall we do to attain this blessed Peace ? Resp. 1. Let us ask it of God ; he is the God of Peace , he beats back the roaring Lion , he stills the raging of Conscience : If we could call all the Angels out of Heaven , they could not speak Peace without God. The Stars cannot make Day without the Sun ; none can make day in a dark Deserted Soul , but the Sun of Righteousness ; as the Wilderness cannot water it self , but remains dry and parched , till the Clouds drop their Moisture , so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit . Therefore pray , Lord , thou who art the God of Peace , create Peace , thou who art the Prince of Peace , command it . Give me that Peace which may sweeten trouble , yea , the bitter Cup of Death . 2. If you would have Peace , make War with Sin. Sin is the Achan that troubles us ; the Trojan Horse . 2 Kings 9.22 . When Joram saw Jehu , he said , is it Peace Jehu ? And he answered what Peace , so long as the Whoredoms of thy Mother Jezabel and her Witchcrafts are so many ? What Peace , as long as Sin remains unmortified ? If you would have Peace with God , break the League with Sin. Give battel to Sin , it is a most just War , God hath proclaimed it . Nay , he hath promised us Victory , Sin shall not have Dominion , Rom. 6. No way to Peace but by maintaining a War with Sin , Pax nostra Bellum contra Daemonem , Tert. When Sampson had slain the Lion , there came Hony out of the Lion : By Slaying Sin , we get this Hony of Peace . 3. Go to Christs Blood for Peace . Some go to fetch their Peace from their own Righteousness , not Christs ; they go for Peace to their Holy Life , not Christ's Death . If Conscience be troubled , they strive to quiet it with their Duties ; this is not the right way to Peace : Duties must not be neglected , nor yet idolized . Look up to the Blood of Sprinkling , Heb. 12.24 . That Blood of Christ which pacified God , must pacifie Conscience ; Christ's blood being suck'd in by Faith gives Peace , Rom. 5.1 . Being justified by Faith , we have Peace with God. No Balm to cure a Wounded Conscience , but the Blood of Christ. 4. Walk closely with God. Peace flows from Purity , Gal. 6.16 . As many as walk according to this Rule , Peace be on them : In the Text , Grace and Peace are put together . Grace is the Root and Peace is the Flower . As Balm-Water drops from the Limbeck , so Divine Peace comes out of the Limbeck of a Gracious Heart . Walk very Holily ; God's Spirit is first a Refiner before a Comforter . Bran. 2. You who have this Peace , Peace above , Peace within , labour to keep it ; it is a precious Jewel , do not lose it . 'T is sad to have the League of National Peace broken , but it is worse to have the Peace of Conscience broken : Oh preserve this Peace . First , Take heed of Relapses ; hath God spoken Peace , do not turn again to Folly , Psal. 85.8 . Besides the Ingratitude , there 's folly in Relapses ; it was long ere God was reconciled , and the Breach made up , and will you again Eclipse and Forfeit your Peace ? Hath God heal'd the wound of Conscience , and will you tear it open again ? Will you break another Vein , will you cut a new Artery ? This is returning indeed to folly . What Madness is it to meddle again with that Sin , which will breed the Worm of Conscience ! Secondly , Make up your Spiritual Accounts daily : See how Matters stand between God and your Souls , Psal. 77.6 . I commune with my own Heart : Often Reckonings keep God and Conscience Friends ; do with your Hearts as you do with your Watches , wind them up every Morning by Prayer , and at Night examine whether your Hearts have gone true all the day , whether the Wheels of your Affections have moved swiftly towards Heaven : Oh call your selves often to account ; keep your Reckonings even , and that is the way to keep your Peace . Of IOY . Gal. 5.22 . The Fruit of the Spirit is Ioy. THE third Fruit of Justification , Adoption and Sanctification , is , Joy in the Holy Ghost . Joy is the setting the Soul upon the Top of a Pinacle , 't is the Cream of the sincere Milk of the Word . Quest. 1. What is this Ioy ? Resp. Spiritual Joy is a sweet and delightful Passion , arising from the Apprehension and Feeling of some Good , whereby the Soul is supported under present Troubles , and fenced against future Fear . 1. It is a Delightful Passion . ] So it is contrary to Sorrow , which is a Perturbation of Mind , whereby the Heart is perplexed and cast down . Joy is a sweet and pleasant Affection , which easeth the Mind , Exhilarates and Comforts the Spirits . 2. It ariseth from the Feeling of some Good. ] Joy is not a Fancy , or bred of Conceit , but is Rational , and ariseth from the feeling of some Good ( viz. ) The Sense of Gods Love and Favour . Joy is so Real a thing , that it makes a sudden Change in a Person ; it turns Mourning into Melody : As in Spring time , when the Sun comes to our Horizon , it makes a sudden Alteration in the Face of the Universe ; the Birds sing , the Flowers appear , the Fig-tree puts forth forth her green Figs ; every thing seems to rejoyce and put off its Mourning , as being revived with the sweet Influence of the Sun : so when the Sun of Righteousness ariseth on the Soul , it makes a sudden Alteration , and the Soul is infinitely rejoyced with the Golden Beams of Gods Love. 3. By it the Soul is supported under present Troubles . ] Joy stupifies and swallows up Troubles ; it carries the Heart above them , as the Oyl swims above the Water . 4. The Heart is fenced against future Fear . ] Joy is both a Cordial and an Antidote ; it is a Cordial which gives present Relief to the Spirits when they are Sad ; and an Antidote , it fenceth off Fear of approaching Danger , Psal. 23.4 . I will fear no Evil , for thou art with me , thy Rod and thy Staff comfort me . Quest. 2. How is this Ioy wrought ? Resp. 1. It ariseth partly from the Promise : As the Bee lyes at the Breast of the Flower , and sucks out the Sweetness of it , so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy , Psal. 94.19 . Thy Comforts delight my Soul ; that is , the Comforts which distill from the Limbeck of the Promises . 2. The Spirit of God ( who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Comforter , John 14.26 . ) doth sometimes drop in this Golden Oyl of Joy into the Soul ; the Spirit whispers to a Believer the Remission of his Sin , and sheds Gods Love abroad into the Heart , Rom. 5.5 . whence flows infinite Joy and Delight . Quest. 3. What are the Seasons when God doth usually give his People these Divine Ioys ? Resp. Five Seasons : 1. Sometimes at the Blessed Supper ; the Soul oft comes Weeping after Christ in the Sacrament , and God sends it away Weeping for Joy. The Iews had a Custom at their Feasts , they pour'd Oyntment on their Guests and kissed them . In the Eucharist God often pours the Oyl of Gladness on the Saints , and Kisseth them with the Kisses of his Lips. There are two grand Ends of the Sacrament , the strengthening of Faith , and the flourishing of Joy : Here in this Ordinance God displays the Banner of his Love : Here Believers taste not only Sacramental Bread , but hidden Manna . [ Caution , Not that God always meets the Soul with Joy. ] He may give Increase of Grace , when not Increase of Joy ; but oftentimes he pours in the Oyl of Gladness , and gives the Soul a Privy Seal of his Love ; as Christ made himself known in the breaking of Bread. 2 Season . Before God calls his People to Suffering , Acts 23.11 . Be of good Cheer , Paul. When God was about to give Paul a Cup of Blood to drink , he spiced it with Joy , 2 Cor. 1.5 . As the Sufferings of Christ abound in us , so our Consolation also aboundeth . This made the Martyrs Flames , Beds of Roses ; when Stephen was Stoning , he saw Heaven open , and the Sun of Righteousness shined in his Face : God Candies our Wormwood with Sugar . 3 Season . After sore Conflicts with Satan Satan is the Red Dragon who troubleth the Waters ; he puts the Soul into Frights , makes it believe that it hath no Grace , and that God doth not love it : Though Satan cannot blot out a Christians Evidence , yet he may cast such a Mist before his Eyes that he cannot read it . Now when the Soul hath been bruised with Temptation , God will Comfort this bruised Reed . He now gives Joy Ad corroborandum Titulum , to confirm a Christians Title to Heaven . After Satans Fiery Darts , comes the White Stone ; no better Balm to heal a Tempted Soul than the Oyl of Gladness : As after Christ was Tempted , then came an Angel to Comfort him . 4 Season . After Desertion : Desertion is a poysoned Arrow shoots to the Heart , Iob 6.4 . God is call'd a Fire and a Light , the deserted Soul feels the Fire , but doth not see the Light ; it cries out as Asaph , Psal. 77.8 . Is his Mercy clean gone ? Now when the Soul is in this case , and ready to faint away in Despair , God shines upon the Soul , and gives it some Apprehension of his Favour , and turns the shadow of Death into the light of the Morning . God keeps his Cordials for a time of Fainting . Joy after Desertion is like a Resurrection from the Dead . 5 Season . At the hour of Death , such as have had no Joy in their Life-time , God puts in this Sugar in the bottom of the Cup , to make their Death sweet . Now at the last hour , when all other Comforts are gone , God sends the Comforter ; and when their Appetite to Meat fails , God feeds them with hidden Manna . Sure , as the Wicked , before they dye , have some Apprehensions of Hell and Wrath in their Conscience , so the Godly have some Fore-tasts of Gods Everlasting Favour ; though sometimes their Disease may be such , and their Animal Spirits may be so oppressed , that they cannot express what they feel . Iacob laid himself to sleep on a stone , where he saw a Vision , a Ladder , and the Angels ascending and descending ; so when the Saints lay themselves down , to sleep the sleep of Death , they have often a Vision ; they see the Light of Gods Face ▪ and have the Evidences of his Love sealed up to them for ever . Quest. 4. What are the Differences between Worldly Ioys and Spiritual ? Resp. The Gleanings of the one are better than the Vintage of the other . 1. Spiritual Joys help to make us better , Worldly Joys do often make us worse , Ier. 22.21 . I spake to thee in thy Prosperity , and thou saidst , I will not hear . Pride and Luxury are the two Worms bred of Worldly Pleasure , Hos. 4.11 . Wine takes away the Heart . 'T is fomentum libidinis , Aug. The Inflamer of Lust. As Satan entred in the Sop , so often in the C●p. But Spiritual Joy makes one better ; it is like Cordial Water , which ( as Physicians say ) doth not only cheer the Heart , but Purges out the noxious Humours ; so Divine Joy is Cordial Water , which doth not only Comfort , but Cleanse ; it makes a Christian more Holy ; it causeth an Antipathy against Sin ; it infuseth strength to do and suffer , Neh. 8.10 . The Ioy of the Lord is your strength . As some Colours do not only delight the Eye , but strengthen the Sight ; so the Joys of God do not only refresh the Soul , but strengthen it , The Ioy of the Lord is your strength . 2. Spiritual Joys are inward , they are Heart-Joys , Iohn 16.22 . Your Heart shall rejoyce . Seneca saith , True Joy latet in profundo , it is hidden within . Worldly Joy is in Superficie , it lyes in the out-side , like the Dew that wets the Leaf , 2 Cor. 5.12 . who Rejoyce in appearance , in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Face . It goes no farther than the Face , 't is not within ; In Laughter the Heart is sad . Like a House which hath a gilded Frontispiece , but all the Rooms within are hung in Mourning . But Spiritual Joy lies most within , Your Heart shall rejoyce . Divine Joy is like a Spring of Water which runs under Ground ; a Christian doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others can see his Sufferings , but they see not his Joy , Prov. 14.10 . A Stranger intermeddleth not with his Ioy. This Joy is hidden Manna , hid from the Eye of the World ; he hath still Musick which others hear not , the Marrow lyes within , the best Joy is within in the Heart . 3. Spiritual Joys are sweeter than others , better than Wine , Cant. 1.2 . They are a Christians Festival ; They are the golden Pot and the Manna ; They are so sweet that they make every thing else sweet ; sweeten Health , Estate , as sweet Water poured on Flowers makes them more Fragrant and Aromatical . Divine Joys are so Delicious and Ravishing , that they do very much put our Mouth out of Taste to earthly Delights ; as he who hath been drinking Spirits of Alkermes , tasts little-sweetness in Water . St. Paul had tasted these Divine Joys , and his Mouth was out of taste to Wordly things : The World was Crucified to him , Gal. 6.14 . it was like a dead thing , he could find no sweetness in it . 4. Spiritual Joys are more pure , they are not tempered with any bitter Ingredients ; a Sinners Joy is mix'd dregs , is imbittered with Fear and Guilt ; the Wolf feeds in the Breast of his Joy ; he drinks Wormwood Wine : But Spiritual Joy is not muddied with Guilt , but like a Christal stream runs pure ; it is all Spirits and Quintessence ; it is Joy and nothing but Joy ; 't is a Rose without Prickles ; it is Honey without the Wax . 5. These are satisfying and filling Joys , Iohn 16.24 . Ask that your Ioy may be full . Worldly Joys can no more fill the Heart , than a drop can fill a Cistern ; they may please the Pallat or Fancy , ( Plato calls them Pictures of Joy ) not satisfie the Soul , Eccles. 1.8 . The Eye is not satisfied with seeing , nor the Ear with hearing ; but the Joys of God satisfie . Psal. 94.19 . Thy Comforts delight my Soul. There is as much difference between Spiritual Joys and Earthly , as between a Banquet that is eaten , and one that is painted on the Wall. 6. These are stronger Joys than Worldly , Heb. 6.18 . Strong Consolation . They are strong indeed , that can bear up a Christians Heart in Trials and Afflictions , 1 Thess. 1.6 . Having received the Word in much Affliction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Joy. These are Roses that grow in Winter ; these Joys can sweeten the Waters of Marah ; he that hath these can gather Grapes of Thorns , and fetch Hony out of the Carcass of a Lyon , 2 Cor. 6.10 . As Sorrowing , yet always rejoycing . At the end of the Rod a Christian tasts Hony. 7. These are unwearied Joys ; other Joys , when in Excess oft cause a Loathing , we are apt to Surfeit on them ; too much Hony nauseates ; one may be tired with Pleasure as well as Labour : Xerxes offered a Reward to him that could find out a new Pleasure : But the Joys of God , though they satisfie , yet they never Surfeit ; a drop of Joy is sweet , but the more of this Wine the better ; such as drink of the Joys of Heaven are never cloy'd ; the Satiety is without Loathing , because they still desire the Joy wherewith they are satiated . 8. These are more abiding Joys , worldly Joys are soon gone ; such as Crown themselves with Rose-buds , and bath in the perfum'd Waters of Pleasure , yet these Joys which seem to be Sweet are Swift ; like Meteors , they give a bright and sudden Flash , and then disappear ; but the Joy which Believers have , are abiding ; they are a Blossom of Eternity , a Pledge and Earnest of those Rivers of Pleasure which run at Gods right Hand for ever more . Quest. 5. Why is this Ioy to be labour'd for ? Resp. 1. Because this Joy is Self-existent , it can subsist in the want of all other Carnal Joy. This Joy depends not upon outward things , as the Philosophers once said , when the Musicians came to them , Philosophers can be merry without Musick . He that hath this Joy , can be chearful in the Deficiency of Carnal Joys ; he can rejoyce in God , and sure hope of Glory . Though the Fig-tree doth not Flourish , Hab. 3.17 . Spiritual Joy can go without Silver Crutches to support it : Spiritual Joy is higher built than upon Creatures , it is built on the Love of God , on the Promises , on the Blood of Christ. 2. Because Spiritual Joy carries the Soul through Duty chearfully ; the Sabbath is a Delight , Religion is a Recreation . Fear and Sorrow hinder us in the Discharge of Duty : But a Christian serves God with Activity , when he serves him with Joy. The Oyl of Joy makes the Wheels of Obedience move faster . How fervently did they Pray , whom God made joyful in the House of Prayer , Isa. 56.7 . 3. Joy is the beginning of Heaven here ; it is called the Kingdom of God , Rom. 14.17 . because it is a Taste of that which the Saints have in the Kingdom of God. What is the Heaven of the Angels , but the Smiles of Gods Face , the sensible Perception and Feeling of those Joys which are infinitely ravishing and full of Glory ? And to encourage and quicken us in seeking after them , consider , that Christ died to purchase this Joy for his Saints : He was a Man of Sorrows , that we may be full of Joy ; he Prays that the Saints may have this Divine Joy , John 17.13 . And now I come to thee , that they may have my Ioy fulfilled in themselves . And this Prayer he now Prays over in Heaven ; he knows we never love him so , as when we feel his Love ; which may encourage us to seek after this Joy ; we Pray for that which Christ himself is Praying for , that his Joy may be fulfilled in us . Quest. 6. What shall we do to obtain this Spiritual Ioy ? Resp. Walk accurately and heavenly ; God gives it after a long and close walking with him . 1. Observe your hours ; set time every day apart for God. 2. Mourn for Sin : Mourning is the Seed ( as Basil saith ) out of which the Flower of Spiritual Joy Grows , Isa. 57.18 ▪ I 'll restore Comfort to my Mourners . 3. Keep the Book of Conscience fair written ; do not , by Presumptuous Sins , blur your Evidences : A good Conscience is the Ark where God puts the hidden Manna . 4. Be often upon your Knees , Pray with Life and Fervency : The same Spirit that fills the Heart with Sighs , fills it with Joys ; the same Spirit that indites the Prayer , Seals it . When Hannah had pray'd , her Countenance was no more sad , 1 Sam. 1.18 . Praying Christians have much Intercourse with God , and none are so like to have the Secrets of his Love imparted , as those who hold Correspondence with him : By a close walking with God , we get these Bunches of Grapes by the way , which are an Earnest of future Happiness . Quest. 7. How shall we Comfort them who want this Ioy ? Resp. Such as walk in close Communion with God , have more than others . 1. Initial Joy , Joy , in Semine , in the Seed , Psal. 97.11 . Light ( a Metaphor for Joy ) is sown for the Righteous , Grace in the Heart is a Seed of Ioy. Though a Christian wants the Sun , he hath a Day-star in his Heart . 2. A Believer hath Real , though not Royal Comforts ; he hath , as Aquinas saith , Gaudium in Deo , though not à Deo , Joy in God , though not from God : Joy in God , is the Delight and Complacency the Soul takes in God , Psal. 104.34 . My Soul shall be glad in the Lord. He that is truly gracious , is so far joyful , as to take Comfort in God ; though he cannot say , God rejoyceth in him ; yet he can say , he rejoyceth in God. 3. He hath Supporting , though not Transporting Comforts ; he hath so much that keeps him from sinking , Psal. 138.3 . Thou strengthenedst me with strength in my Soul. If a Christian hath not Gods Arm to embrace him , yet to uphold him . Thus a Christian , who walks with God , hath something that bears up his [ Heart from sinking ; and it is but waiting a while , and he is sure of those Joys which are unspeakable and full of Glory . Use 1. Then see that Religion is no Melancholy thing ; it brings Joy , the Fruit of the Spirit is Joy , Mutatur , non tollitur ; a poor Christian that feeds on Bread and Water , may have purer Joy than the greatest Monarch ; though he fares hard he feeds high , he hath a Table spread from Heaven ; Angels Food , hidden Manna ; he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit , 2 Cor. 12.3 . he hath that which is better felt than can be expressed . Use 2. If God gives his People such Joy in this Life , Oh! then what glorious Joy will he give them in Heaven , Matt. 25.21 . Enter thou into the Ioy of thy Lord ; here Joy begins to enter into us , there we shall enter into Joy ; God keeps his best Wine till last . Heliogabalus bathed himself in sweet perfum'd Waters . What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love ; what joy to see the Orient Brightness of Christ's Face , and have the Kisses of those Lips which drop sweet smelling Myrrhe ? Laetabitur sponsa in amplexibus Domini , Aug. Oh! if a cluster of Grapes here be so sweet , what will the full Vintage be ? How may this set us all a longing for that place , where Sorrow cannot Live , and where Joy cannot Dye ! Growth of GRACE . 2 Pet. 3.18 . But grow in Grace . Fruit 4. GRowth of Grace . ] True Grace is progressive , of a spreading growing Nature ; 't is with Grace as with the Light , first there is the Crepusculum or day-break ; then it shines brighter to the full Meridian : A good Christian is like the Crocodil , Quam diu vivit , crescit , he hath never done growing . The Saints are not only compared to Stars for their light , but Trees for their growth , Isa. 61.3 . Hos. 14.5 . A good Christian is not like Hezekiah's Sun that went backward , nor Ioshua's Sun that stood still , but is always advancing in Holiness , and increasing with the Increase of God , Col. 2.19 . Now to amplifie and illustrate this , Quest. 1. How many ways may a Christian be said to grow in Grace ? Resp. 1. He grows Vigore , in the Exercise of Grace ; his Lamps are burning and shining ; therefore we read of a lively hope , 1 Pet. 1.3 . here is the Activity of Grace ; the Church prays for the blowing of the Spirit , that her Spices might flow forth , Cant. 4.16 . 2. A Christian grows Gradu , in the degree of Grace ; he goes from strength to strength , Psal. 84.7 . viz. from one degree of Grace to another . A Saint goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Faith to Faith , Rom. 1.17 . and his Love abounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more and more , Phil. 1.9 . here is growing in the degree . Quest. 2. What is the right manner of a Christians growth ? Resp. 1. The right manner of growth , is to grow less in ones own Eyes , Psal. 22.6 . I am a worm and no Man. The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself , he doth vanish in his own Eyes : Iob abhor'd himself in the Dust , cap. 42.6 . This is good , to grow out of conceit of ones self . 2. The right manner of growth is to grow proportionably , when a Christian grows in one Grace as well as another , 2 Pet. 1.5 . to grow in Knowledge but not in Meekness , brotherly Love , good Works , this is not the right growth ; a thing may swell and not grow ; a Man may be swell'd with Knowledge , yet have no spiritual Growth ; the right manner of growth is uniform , growing in one Grace as well as another . As the Beauty of the Body is when there is a Symmetry of Parts , not only the Head grows , but the Arm and Breast ; so spiritual Growth is most Beautiful ; when there is a Symmmetry and Proportion , every Grace thrives . 3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions ; when Corruptions are strong , and he hath Grace able to give check to them , Burdens are heavy , and he hath Patience able to bear them ; Temptations fierce , and he hath Faith able to resist them ; here is Grace growing in the right manner . Quest. 3. Whence is it that true Grace cannot but grow ? Resp. 1. It is proper for Grace to grow , 't is semen manens , the Seed of God , 1 Iohn 3.9 . 'T is the Nature of Seed to grow ; Grace doth not lye in the Heart , as a stone in the Earth , but as Seed in the Earth , which will spring up , first the Blade and then the Ear , and then the full Corn in the Ear. 2. Grace cannot but grow from the Sweetness and Excellency of it ; he that hath Grace is never weary of it , but still would have more : The Delight he hath in it , causeth thirst ; Grace is the Image of God , and a Christian thinks he can never be enough like God : Grace instills Peace ; therefore a Christian cannot but strive to increase in Grace , because as Grace grows so Peace grows . 3. Grace cannot but grow from a Believers ingrafting into Christ ; he who is a Cien ingrafted into this noble generous Stock , cannot but grow . Christ is so full of Sap and vivifical Influence , that he makes all , inoculated into him , grow Fruitful , Hos. 14.8 . From me is thy Fruit found . Quest. 4. What motives or incentives are there to make us grow in Grace ? Resp. 1. Growth is the end of the Ordinances . Why doth a Man lay out cost on Ground , Manure and Water it , but that it may grow ? The sincere Milk of the Word is that we may grow thereby , 1 Pet. 2.2 The Table of the Lord is on purpose for our Spiritual Nourishment and encrease of Grace . 2. The growth of Grace is the best Evidence of the Truth of it ; things that have no Life will not grow ; a Picture will not grow , a Stake in the Hedge will not grow , but a Plant that hath a Vegetative life grows . The growing of Grace shews it to be alive in the Soul. 3. Growth in Grace is the beauty of a Christian. The more a Child grows , the more it comes to its Favour and Complexion , and looks more Ruddy ; so the more a Christian grows in Grace , the more he comes to his Spiritual Complexion , he looks fairer . Abraham's Faith was beautiful when in its Infancy , but at last it grew so Vigorous and Eminent , that God himself was in love with it , and crown'd Abraham with this Honour to be the Father of the Faithful . 4. The more we grow in Grace , the more Glory we bring to God. Gods Glory is more worth than the Salvation of all Mens Souls . This should be our design to raise the Trophies of Gods Glory , and how can we do it more than by growing in Grace , Iohn 15.8 . Hereby is my Father glorified , if you bring forth much Fruit. Though the least Dram of Grace will bring Salvation to us , yet it will not bring so much Glory to God , Phil. 1.11 . Fill'd with the Fruits of his Righteousness , which are to the Praise of his Glory . It commends the skill of the Husbandman when his Plants grow and thrive ; it is a praise and honour to God when we thrive in Grace . 5. The more we grow in Grace , the more will God love us . Is it not That we pray for ? The more Growth , the more will God love us . The Husbandman loves his Thriving Plants ; the thriving Christian is Gods Hephsibah or chief delight . Christ loves to see the Vine flourishing , and the Pomegranates budding , Cant. 6.11 . Christ accepts the truth of Grace , but commends the growth of Grace , Mat. 8.10 : I have not found so great Faith , no not in Israel . Would you be as the beloved Disciple that lay in Christ's Bosom ? Would you have much love from Christ ? Labour for much growth , let Faith flourish with good Works , and Love increase into Zeal . 6. What need we have to grow in Grace . There is still something lacking in our Faith ; 1 Thes. 3.10 . Grace is but in its Infancy and Minority , and we must be still adding a Cubit to our Spiritual Stature ; the Apostles said Lord encrease our Faith , Luke 17.5 . Grace is but weak , 2 Sam. 3.39 . I am this Day weak tho anointed King. So though we are anointed with Grace , yet we are but weak , and had need arrive at further degrees of Sanctity . 7. The growth of Grace will hinder the growth of Corruption : The more Health grows , the more the Distempers of Body abate : So it is in Spirituals ; the more Humility grows , the more the Swelling of Pride is asswaged ; the more Purity of Heart grows , the more the Fire of Lust is abated . The growth of Flowers in the Garden doth not hinder the growing of Weeds ; but the growing of this Flower of Grace , hinders the sprouting of Corruption . As some Plants have an Antipathy , and will not thrive if they grow near together , as the Vine and the Bay-tree , so where Grace grows , Sin will not thrive so fast . 8. We cannot grow too much in Grace , there is no Nimium , no Excess there . The Body may grow too great , as in the Dropsie , but Faith cannot grow too great . 2 Thes. 1.3 . Your Faith groweth exceedingly ; here was Exceeding , yet no Excess . As a Man cannot have too much Health , so not too much Grace ; Grace is the Beauty of Holiness , Psal. 110.3 . We cannot have too much Spiritual Beauty ; it will be the only Trouble at Death , that we have grown no more in Grace . 9. Such as do not grow in Grace , decay in Grace ; non progredi in via est regredi , Bern. There is no standing at a stay in Religion , either we go forward or backward ; if Faith doth not grow , Unbelief will. If Heavenly Mindedness doth not grow , Covetousness will. A Man that doth not encrease his Stock , diminisheth it . If you do not improve your Stock of Grace , your Stock will decay . The Angels on Iacob's Ladder were either ascending or descending ; if you do not ascend in Religion , you descend . 10. The more we grow in Grace , the more we shall flourish in Glory . Though every Vessel of Glory shall be full , yet some Vessels hold more ; he whose Pound gained Ten , was made Ruler over Ten Cities , Luke 19.17 . Such as do not grow much , though they do not lose their Glory , yet they lessen their Glory . If any shall follow the Lamb in whiter and larger Robes of Glory than others , they shall be such as have shined most in Grace here . Use. Lament we may the want of growth : Religion in many is grown only into a Form and Profession : This is to grow in Leaves , not in Fruit. Many Christians are like a Body in an Atrophy , which doth not thrive ; they are not nourished by the Sermons they hear ; like the Angels who assumed Bodies , they did eat , but did not grow . It is very suspicious where there is no growth , there wants a Vital Principle . Some instead of growing better , grow worse ; they grow more Earthly , more Profane , 2 Tim. 3.13 . Evil Men proficient in Pejus , shall wax worse and worse . Many grow Hell-ward , they grow past shame , Eph. 23.5 . they are like some Watred Stuffs which grow more rotten . Quest. 5. How shall we know whether we grow in Grace ? Resp. For the deciding of this Question , I shall First shew the signs of our not not growing : Secondly , Of our growing . 1. The Signs of our not growing in Grace , but rather falling into a Spiritual Consumption . Sign 1. When we have lost our Spiritual Appetite . A Consumptive Person hath not that Stomach to his Meat as formerly . Perhaps Christian , thou canst remember the time when thou didst Hunger and Thirst after Righteousness ; thou didst come to Ordinances with such a Stomach as to a Feast , but now it is otherwise . Christ is not so prized , nor his Ordinances so loved ; a sad presage , Grace is on the declining Hand ; thou art in a deep Consumption . A sign David was near his Grave , when he covered him with Cloaths and he got no heat , 1 Kings 1.1 . So when a Person is plyed with hot Cloaths , I mean Ordinances , yet he hath no heat of Affection to Spiritual things ; this is a sign he is declining in Grace . Sign 2. When we grow more Wordly . Perhaps once we were mounted into higher Orbs , we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set our Hearts on things above , and speak the Language of Canaan , but now our Minds are taken off of Heaven , we dig our Comfort out of these lower Mines , and with Satan compass the Earth : A sign we are going down the Hill apace , and our Grace is in a Consumption . It is observable when Nature decays , and People are near Dying , they grow more stooping ; and truly when Mens Hearts go more stooping to the Earth , and they can hardly lift up themselves to an Heavenly Thought ; if Grace be not Dead , yet it is ready to Dye , Rev. 3.2 . Sign 3. When we are less troubled about Sin. Time was when the least Sin did grieve us , ( as the least Hair makes the Eye weep , ) but now we can digest Sin without remorse . Time was when a Christian was troubled if he neglected Closet-Prayer , now he can omit Family-Prayer . Time was , when vain Thoughts did trouble him , now he is not troubled for loose Practices . Here is a sad declension in Religion ; and truly Grace is so far from growing , that we can hardly perceive its Pulse to beat . 2. The Signs of our growing in Grace . 1. The First Sign of our growth is when we are got beyond our former measures of Grace : A sign a Child thrives when he hath out-grown his Cloaths , his Cloaths are too little for him . That Knowledg which would serve us before , will not serve us now ; we have a deeper Insight into Religion , our Light is clearer , our Spark of Love is encreased into a Flame ; there is a sign of growth . That competency of Grace we once had , is now too scanty for us , we have out-grown our selves , 2. When we are more firmly rooted in Religion , Col. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in him , and established ; the spreading of the Root shews the growth of the Tree . When we are so strongly fastned on Christ , that we cannot be blown down with the Breath of Hereticks , a blessed sign of growth . Athanasius call'd Adamas Ecclesiae , an Adamant that could not be removed from the love of the truth . 3. The Third sign of growth , when we have a more Spiritual frame of Heart . First , We are more Spiritual in our Principles ; we oppose Sin out of love to God ; and as it strikes at his Holiness . Secondly , We are more Spiritual in our Affections ; we grieve for the first risings of Corruption , for the bubling up of vain Thoughts ; the Spring that runs under Ground . We mourn not only for the penalty of Sin , but the Pollution . It is not only a Coal that burns but blacks . Thirdly , we are Spiritual in the Performance of Duty ; we are more serious , reverent , fervent , we have more Life in Prayer , we put Fire to the Sacrifice , Rom. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fervent in Spirit . We serve God with more Love , which Ripens and Mellows our Duty , and makes it come off with a better rellish . 4. The Fourth sign of growth , when Grace gets ground by Opposition . The Fire by an Antiperistasis burns hottest in the Coldest Season . Peter's Courage encreas'd by the opposition of the High Priest and the Rulers , Acts 4.8 , 11. The Martyrs Zeal was encreased by Persecution : Here was Grace of the first Magnitude . Quest. 6. What shall we do to grow in Grace ? Resp. 1. Take heed of that which will hinder growth , the love of any Sin : The Body may as well thrive in a Fever , as Grace can where any Sin is cherished . 2. Use all means for growth in Grace . First , Exercise your selves to Godliness , 1 Tim. 4.7 . the Body grows stronger by Exercise . Trading of Mony makes Men grow Rich ; the more we Trade our Faith in the Promises , the richer in Faith we grow . Secondly , If you would be growing Christians , be humble Christians . 'T is observ'd in some Countries ( as in France , ) the best and largest Grapes which they make their Wine of , grow on the lower sort of Vines ; the Humble Saints grow most in Grace , 1 Pet. 5.5 . God giveth Grace to the Humble . Thirdly , Pray to God for Spiritual growth . Some pray that they may grow in Gifts . It is better to grow in Grace than Gifts ; Gifts are for Ornament , Grace is for Nourishment , to edifie others , to save our selves . Some pray that they may grow rich ; but a Fruitful Heart is better than a full Purse . Pray that God will make you grow in Grace , though it be by Affliction , Heb. 12.10 . the Vine grows by Pruning . God's Pruning Knife is to make us grow more in Grace . Quest. 7. How may we comfort such as complain they do not grow in Grace ? Resp. They may mistake ; they may grow when they think they do not ; Prov. 13.7 . There is that maketh himself Poor , yet he is rich . The sight Christians have of their Defects in Grace , and their Thirst after greater measures of Grace , makes them think they do not grow when they do . He who covets a great Estate , because he hath not so much as he desires , therefore he thinks himself to be Poor . Indeed Christians should seek after the Grace they want , but they must not therefore overlook the Grace they have . Let Christians be thankful for the least growth ; if you do not grow so much in Assurance , bless God if you grow in Sincerity . If you do not grow so much in Knowledg , bless God if you grow in Humility . If a Tree grows in the Root , it is a true growth ; if you grow in the Root , Grace of Humility it is as needful for you as any other growth . Of PERSEVERANCE . 1 Pet. 1.5 . Who are kept by the Power of God through Faith unto Salvation . THE Fifth and Last Fruit of Sanctification , is Perseverance in Grace . The Heavenly Inheritance is kept for the Saints , 1 Pet. 1.4 . and they are kept to the Inheritance in my Text , Who are kept by the Power of God through Faith unto Salvation . The Apostle asserts a Saints stability and permanency in Grace . The Saints Perseverance is much oppugned by Papists and Arminians , but it is not the less true because it is opposed . A Christians main Comfort depends upon this Doctrin of Perseverance ; take away this , and you much prejudice Religion , and cut the Sinews of all chearful Endeavours . Before I come to the full handling and discussing this great point , let me first clear the Sense of it , which I shall first do by way of Concession or Grant. When I say Believers do persevere , First I grant that such as are so only in Possession , may fall away , 2 Tim. 4.10 . Demas hath forsaken us . Blazing Comets soon Evaporate . A Building on Sand will fall , Mat. 7.26 . Seeming Grace may be lost ; no wonder to see a Bough fall from the Tree that is only tied on . Hypocrites are only tied on to Christ by an External Profession , they are not ingrafted . Who ever thought artificial motion would hold long ? The Hypocrites motion is only Artificial not Vital . All Blossoms do not ripen into Fruit. Secondly , I grant , that if Believers were left to stand upon their own Legs , they might fall finally . Some of the Angels who were Stars full of Light and Glory , yet did actually lose their Grace ; and if those pure Angels fell from Grace , much more would the Godly who have so much Sin to betray them , if they were not upheld by a Superior Power . 3. I grant , true Believers , though they do not fall away actually ; and lose all their Grace , yet their Grace may fail in the degree , and they may make a great Breach upon their Sanctification . Grace may be moritura , not mortua , dying but not dead , Rev. 3.2 . Strengthen the things which are ready to dye . Grace may be like Fire in the Embers , though not quenched , yet the Flame is gone out . This decay of Grace I shall shew in two particulars . 1. The lively actings of Grace may be suspended , Rev. 2.4 . Thou hast left thy first love . Grace may be like a sleepy Habit ; the Godly may act faintly in Religion , the pulse of their Affections may beat low . The wise Virgins slumbred , Matt. 25.5 . The Exercise of Grace may be hindred ; as when the course of Water is stop'd and doth not run . 2. Instead of Grace exercising in the Godly , Corruption may exercise ; instead of Patience , Murmuring ; instead of Heavenliness , Earthliness . How did Pride put forth it self in the Disciples , when they strove who should be greatest ? How did Lust put forth in David ? Thus lively and vigorous may Corruption be in the Regenerate ; they may fall into Enormous Sins . But though all this be granted , yet they do not , penitus excidere , fall away finally from Grace . David did not quite lose his Grace , for then why did he pray , Take not away thy Holy Spirit from me ? He had not quite lost the Spirit . As Eutiches when he fell from a Window , Acts 20. and all thought he was dead , No , saith Paul , there is Life in him : So David fell foully , but there was the Life of Grace in him : Though the Saints may come to that pass they have but little Faith , yet not to have no Faith : Though their Grace may be drawn low , yet not drawn dry : Though Grace may be abated , not abolished ; though the wise Virgins slumbred , yet their Lamps were not quite gone out . Grace , when it is at the lowest , shall revive and flourish , as when Sampson had lost his strength , his Hair grew again , and he renewed his strength . Having thus explained the Proposition , I come now to the amplifying this great Doctrin of the Saints Perseverance . Quest. 1. By what means do Christians come to persevere ? Resp. 1. By the Manuduction and help of Ordinances , Prayer , Word , Sacraments . Christians do not arrive at Perseverance , when they sit still and do nothing . It is not with us as with Passengers in a Ship , who are carried to the end of their Voyage , and they sit still in the Ship ; or as it is with Noble-men , who have their Rents brought in without their Toyl or Labour ; but we arrive at Salvation in the use of Means ; as a Man comes to the end of a Race by running , to a Victory by fighting , Matt. 26.41 . Watch and Pray . As Paul said , Acts 27.31 . Except ye abide in the Ship ye cannot be saved . Believers shall come to shore at last , arrive at Heaven , but Except they abide in the Ship , viz. in the use of the Ordinances , they cannot be saved . The Ordinances cherish Grace ; as they beget Grace , so they are the Breast-Milk by which it is nourished and preserved to Eternity . 2. Auxilio Spiritus , By the Sacred Influence and Concurrence of the Spirit . The Spirit of God is continually at work in the Heart of a Believer , to carry on Grace to Perseverance ; it drops on fresh Oyl to keep the Lamp of Grace burning . The Spirit excites , strengthens , encreaseth Grace , and makes a Christian go from one step of Faith to another , till he comes to the end of his Faith , Salvation , 1 Pet. 1.9 . It is a fine Expression of the Apostle , 2 Tim. 1.14 . The Holy Ghost which dwelleth in us . He who dwells in an House keeps the House in repair ; the Spirit dwelling in a Believer , keeps Grace in repair . Grace is compar'd to a River of the Water of Life , Iohn 7.38 . This River can never be dried up , because Gods Spirit is a Spring which continually feeds it . 3. Grace is carried on to Perseverance by Christs daily Intercession . As the Spirit is at work in the Heart , so is Christ at work in Heaven . Christ is ever praying that the Saints Grace may hold out , Iohn 17.11 . Conserva illos , Father keep those whom thou hast given me ; keep them as Stars in their Orb , keep them as Jewels , that they may not be lost . Father keep them . That Prayer Christ made for Peter , was the Copy of his Prayer he now makes for Believers , Luke 22.32 . I have prayed for thee that thy Faith fail not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it be not totally eclipsed : How can the Children of such Prayers perish ? Quest. 2. By what Arguments may we prove the Saints Perseverance ? Resp. 1. A veritate Dei , from the Truth of God. God hath both asserted it and promised it . 1. God hath asserted it , 1 Iohn 3.9 . His Seed remaineth in him , 1 Iohn 2.27 . The anointing ye have received of him abideth in you . 2. As God hath asserted it , so he hath promised it : The Truth of God , the most Orient Pearl of his Crown , is laid a Pawn in the Promise , Iohn 10.28 . I give unto them eternal Life , and they shall never perish . Jer. 32.42 . I will make an everlasting Covenant with them , that I will not turn away from them to do them good , but I will put my Fear in their Hearts , that they shall not depart from me . God will so love his People , that he will not forsake them ; and they shall so fear him that they shall not forsake him . If a Believer should not persevere , God should break his Promise , Hos. 2.19 . I will betroth thee unto me for ever , in righteousness and loving kindness . God doth not Marry his People to himself , and then Divorce them ; he hates putting away , Mal. 2.16 . Gods love tyes the Marriage Knot so fast , that neither Death nor Hell can break it asunder . 2. The second Argument is , à potentia Dei , from the Power of God. In the Text we are kept by the Power of God unto Salvation ; every Person in the Trinity hath an hand in making a Believer persevere . God the Father establisheth , 2 Cor. 1.21 . God the Son confirms , 1 Cor. 1.8 . God the Holy Ghost Seals , Eph. 1.13 . so that it is the power of God keeps us . Alas , we are not kept by our own power . The Pelagians held , That Man by his own power might overcome Temptation and persevere . But St. Austin confutes them , Man ( saith he ) prays unto God for Perseverance , which would be absurd if he had power of himself to persevere . And saith St. Austin , If all the power be inherent in a Mans self , then why should not one persevere as well as another ? why not Judas as well as Peter ? So that it is not by any other than the power of God that we are kept : As the Lord preserved Israel from perishing in the Wilderness till he brought them to Canaan ; the same care will he take , if not in a miraculous , yet a spiritual , invisible manner , in preserving his People in a state of Grace , till he brings them to the Celestial Canaan . As the Heathens feigned of Atlas , That he did bear up the Heavens from falling : The power of God is that Atlas which bears up the Saints from falling . It is disputed whether Grace of it self may not perish , ( as Adam's ) yet sure I am , Grace kept by the power of God cannot perish . 3. The third Argument is taken ab Electione , from Gods electing Love ; such as God hath from all Eternity elected to Glory , cannot fall away finally ; but every true Believer is elected to Glory , ergo , he cannot fall away . Wat can frustrate Election , or make Gods Decree void ? This Argument stands like Mount Sion which cannot be moved . Insomuch that some of the Papists hold , that such who have absolute Election cannot fall away , 2 Tim. 2.19 . The Foundation of God stands sure , having this Seal , The Lord knows them that are his . The Foundation of God is nothing else , but Gods Decree in Election ; and this stands sure , God will not alter it , others cannot . 4. The fourth Argument is taken , Ab Unione cum Christo , from Believers Union with Christ. They are knit to Christ , as the Members to the Head by the Nerve and Ligament of Faith , so that they cannot be broken off , Eph. 5.23 . What was once said of Christ's Natural Body , is true of his Mystical , a Bone of it shall not be broken . As it is not possible to sever the Leaven and the Dough , when they are once mingled and kneaded together ; so it is impossible , when Christ and Believers are once united , ever to be separated : Christ and his Members make one Christ. Now is it possible that any part of Christ should perish ? How can Christ lose any Member of his Body Mystical and be perfect ? In short , Si unus excidat quare non & alter ? If one Believer may be broken off from Christ , then by the same Rule why not another ? Why not all ? And so Christ should be an Head without a Body . 5. The fifth Argument is taken , ab Emptione , from the Nature of a Purchase . A Man will not lay down his Mony for a Purchase which may be lost , and the Fee-simple alienated . Christ died that he might purchase us as a People to himself for ever , Heb. 9.12 . Having obtained eternal Redemption for us . Would Christ ( think we ) have shed his Blood , that we might believe in him for a while , and then fall away ? Do we think Christ will lose his Purchase ? 6. The sixth Argument is , A Victoria supra mundum , from a Believers Victory over the World. The Argument stands thus , He who overcomes the World doth persevere in Grace ; but a Believer doth overcome the World , ergo , he perseveres in Grace , 1 Iohn 5.4 . This is the Victory over the World , even your Faith. A Man may lose a single Battle in the Field , yet at last win the Victory . A Child of God may be foild in a single Battle against Temptation ( as Peter was ) but at last he is Victorious . Now if a Saint be crowned Victor , if the World be conquered by him , he must needs persevere . I come next to answer some Objections of the Arminians . 1. The first Objection of the Arminians is , If a Believer shall persevere in Grace , then to what purpose are all those Admonitions in Scripture , Let him take heed lest he fall , 1 Cor. 10 12. and Heb. 4.1 . Let us fear lest any of you seem to come short . These Admonitions seem to be Superfluous and Vain , if a Saint shall certainly persevere . Answ. No , these Counsels and Admonitions are necessary to Caution Believers against Carelesness ; they are as Goads and Spurs to quicken them to a greater Diligence in working out Salvation . These Admonitions do not imply the Saints can fall away , but they are Preservatives to keep them from falling away . Christ told some of his Disciples they should abide in him , yet he exhorts them to abide in him , Iohn 15. His exhorting them was not in the least to question their abiding in him , but to awaken their Diligence , and make them pray the harder that they might abide in him . 2. The second Objection is , Heb. 6.4 . it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made Partakers of the Holy Ghost , and have felt the Powers of the World to come , if they shall fall away , to renew them again to Repentance . Answ. This place of Scripture hath no Force in it ; for the Apostle here speaks of Hypocrites , he shews how far they may go , yet fall way . 1. They who were once enlightned . ] Men may have great Illuminations , yet fall away . Was not Iudas enlightned ? 2. They have been made partakers of the Holy Ghost . ] The common Gifts of the Spirit , not the special Grace . 3. They have tasted the good word of God. ] Tasting here is opposed to Eating ; the Hypocrite may have a kind of Taste of the sweetness of Religion , but this taste doth not nourish . There is a great deal of difference between one that takes a Gargle , and a Cordial : The Gargle only washeth his Mouth , he tasts it , and puts it out again ; but a Cordial is drank down , which nourisheth and cheers the Spirits . The Hypocrite , who hath only some smack or taste of Religion ( as one tasts a Gargle ) may fall away . 4. And have felt the powers of the World to come . ] That is , they may have such Apprehensions of the Glory of Heaven , as to be affected with it , and seem to have some joy in the thoughts of it , yet fall away ; as in the Parable of the stony ground , Matt. 13.20 . All this is spoken of the Hypocrite ; but it doth not therefore prove , that the true Believer , who is effectually wrought upon , can fall away . Though Comets fall , it doth not therefore follow that true Stars fall : That this Scripture speaks not of sound Believers , is clear from Verse 9. But we are perswaded better things of you , and things that accompany Salvation . Of PERSEVERANCE . 1 Pet. 1.5 . Who are kept by the power of God through Faith unto Salvation . Use 1. SEE the Excellency of Grace , it perseveres : Other things are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a Season ; Health and Riches are sweet , but they are but for a Season , but Grace is a Blossom of Eternity . The Seed of God remains , 1 Iohn 3.9 . Grace may suffer an Eclipse , not a Dissolution . It is called Substance for its Solidity , Prov. 8.21 . and durable Riches for its Permanency , Prov. 8.18 . It lasts as long as the Soul , as Heaven lasts . Grace is not like a Lease which soon expires , but it runs parallel with Eternity . 2. See here that which may provoke in the Saints everlasting Love and Gratitude to God. What can make us love God more than the fixedness of his love to us ? he is not only the Author of Grace , but finisher ; his love is perpetuated and carried on to our Salvation , Iohn 10.27 . My Sheep hear my voice , and I know them , and they follow me . And I give unto them eternal Life . My Sheep , there is Election ; hear my voice , there is Vocation ; and I know them , there is Justification ; and I give unto them eternal Life , there is glorification . How may this make us love God , and set up the Monuments and Trophies of his Praise ? How much have we done , to cause God to withdraw his Spirit , and suffer us to fall Finally ? yet that he should keep us , let his name be Blessed , and his Memorials eternized , who keepeth the Feet of his Saints , 1 Sam. 3.9 . 3. See whence it is that the Saints do persevere in Holiness , it is solely to be ascribed to the power of God ; we are kept by his power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kept as in a Garison : It is a Wonder any Christian perseveres , if you consider , 1. Corruption within . The Tares are mingled with the Wheat ; there is more Sin than Grace , yet Grace is habitually predominant . Grace is like a Spark in the Sea , a wonder it is not quenched ; a wonder Sin doth not destroy Grace ; that it doth not do as sometimes the Nurse to the Infant , overlay it and it dies : so that this Infant of Grace is not smothered by Corruption . 2. Temptations without . Satan envies us Happiness , and he raiseth his Militia , stirs up Persecution ; he shoots his fiery Darts of Temptation ; they are called Darts for their Swiftness , Fiery for their Terribleness ; we are every day beset with Devils : As it was a wonder Daniel was kept alive in the midst of the Roaring Lions , so that there are so many Roaring Devils about us , and yet we are not torn in pieces . Now whence is it we stand against these powerful Temptations ? We are kept by power of God. 3. The Worlds Golden Snares , Riches and Pleasure , Luke 18.24 . How hardly shall they that have Riches enter into the Kingdom of God. How many have been cast away upon these golden Sands , 2 Tim. 4.10 . as Demas ? What a wonder any Soul perseveres in Religion , that the Earth doth not choak the Fire of all good Affections ? Whence is this but from the power of God ? We are kept by his power . Use 2. Consolation . This Doctrin of Perseverance is as Bezar stone ; 't is a Sovereign Cordial to keep up the Spirits of the Godly from Fainting . There is nothing doth more trouble a Child of God than this , he fears he shall never hold out ; these weak Legs of mine will never carry me to Heaven . But Perseverance is an inseparable Fruit of Sanctification , Once in Christ and for ever in Christ. A Believer may fall from some degrees of Grace , but not from the State of Grace . An Israelite could never wholly fell or alienate his Land of Inheritance , Lev. 25.23 . A Type of our Heavenly Inheritance which cannot be wholly alienated from us . How despairing is the Arminian Doctrin of falling from Grace ? To day a Saint , to morrow a Reprobate ; to day a Peter , to morrow a Iudas . This must needs cut the Sinews of a Christians endeavour , and be as the boaring an hole in the Vessel , to make all the Wine of his Joy run out . Were the Arminian Doctrin true , how could the Apostle say , The Seed of God remains in him , 1 Iohn 3.9 . and the anointing of God abides , 1 Iohn 2.27 . What comfort were it to have ones name written in the Book of Life , if it might be blotted out again ? But be assured for your Comfort , Grace , if true , though never so weak , shall persevere : Though a Christian hath but little Grace to Trade with , yet he need not fear breaking , because God doth not only give him a Stock of Grace , but will keep his Stock for him ; Gratia concutitur , non excutitur , Aug. Grace may be shaken with Fears and Doubts , but it cannot be pluck'd up by the Roots . Fear not falling away ; if any thing should hinder the Saints Perseverance , then it must be either Sin or Temptation ; but neither of these : 1. Not the Sins of Believers : That which humbles them shall not Damn them , but their Sins are a means to humble them ; they gather Grapes of Thorns ; from the Thorn of Sin they gather the Grape of Humility . 2. Not Temptation : The Devil lays the Train of his Temptation to blow up the Fort of a Saints Grace ; but this cannot do it . Temptation is a Medicine for Security , the more Satan tempts , the more the Saints Pray . When Paul had the Messenger of Satan to buffet him , 2 Cor. 12.8 . For this besought I the Lord thrice , that it might depart from me . Thus nothing can break off a Believer from Christ , or hinder his Perseverance ; let this Wine be given to such as are of an heavy Heart . This Perseverance is Comfort : 1. In the loss of worldly Comforts . When our Goods may be taken away , our Grace cannot , Luke 10.42 . Mary hath chosen the better part , which cannot be taken from her . 2. In the Hour of Death . When all things fail , Friends take their farewel of us , yet still Grace remains . Death may separate all things else from us but Grace . A Christian may say on his Death-bed , as Olevian once , Sight is gone , Speech and Hearing are departing , but the loving kindness of God will never depart . Quest. 1. What Motives and Incentives are there to make Christians persevere ? Resp. 1. It is the Crown and Glory of a Christian to persevere , In Christianis non initia sed fines laudantur . Prov. 16.31 . The hoary head is a Crown of Glory , if found in the way of Righteousness . When gray Hairs shine with golden Virtues , this is a Crown of Glory . The Church of Ihyatira was best at last , Rev. 2.19 . I know thy patience and thy works , and the last to be more than the first . The Excellency of a Building is not in having the first stone laid , but when it is finished . The Glory and Excellency of a Christian , is when he hath finished the work of Faith. 2. You are within a few Days march of Heaven . Salvation is near to you ; Rom. 13.11 . Now is our Salvation nearer than when we believed . Christians , it is but a while and you shall have done Weeping and Praying , and be triumphing . You shall put off your Mourning , and put on white Robes ; you shall put off your Armour , and put on a Victorious Crown . You who have made a good Progress in Religion , you are now almost ready to Commence and take your Degree of Glory ; now is your Salvation nearer than when you began to believe . When a Man is almost at the end of a Race , will he now tire , or faint away ? O labour to persevere , your Salvation is now nearer ; you have but a little way to go , and you will set your Foot in Heaven . Though the way be up-Hill and full of Thorns , viz. Sufferings , yet you have gone the greatest part of your way , and shortly you shall rest from your Labours . 3. How sad it is not to persevere in Holiness ; you expose your selves to the Reproaches of Men , and the Rebukes of God. First , To the Reproaches of Men. They will divide both you and your Profession , Luke 14.28 . This Man began to Build , and was not able to finish . Such is he who begins in Religion , and doth not persevere . He is the Ludibrium and Derision of all . Secondly , To the Rebukes of God. God is most severe against such as fall off , because they bring an Evil Report upon Religion . Apostacy breeds a bitter Worm in Conscience . What a Worm did Spira feel ! and it brings swift Damnation . It is a drawing back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Perdition , Heb. 10.38 . God will make his Sword drunk with the Blood of Apostates . 4. The Promises of Mercy are annexed only to Perseverance , Rev. 3.5 . He that overcometh , shall be cloathed in white Raiment , and I will not blot out his Name out of the Book of Life . Non pugnanti , sed vincenti dabitur corona , Aug. The Promise is not to him that Fights , but that overcomes , Luke 22.28 . Ye are they which have continued with me , and I appoint unto you a Kingdom . The Promise of a Kingdom saith Chrysostom , is not made to them that heard Christ , or followed him , but that continued with him . Perseverance carries away the Garland . No Man hath the Crown set upon his Head , but he who holds out to the end of the Race . O therefore by all this , be perswaded to Persevere . God makes no account of such as do not persevere . Who esteems of Corn , that sheds before Harvest , or Fruit that falls from the Tree before it be Ripe ? Quest. 2. What expedients or means may be used for a Christians Perseverance ? Resp. 1. Take heed of those things which will make you desist and fall away . First , Take heed of Presumption : Do not presume upon your own strength . Exercise an Holy Fear and Jealousie over your own Hearts , Rom. 11.20 . Be not high minded but fear , 1 Cor. 10.12 . Let him that thinketh he standeth , take heed l●st he fall . It was Peter's Sin , he lean'd more upon his Grace than upon Christ , and then he fell . A Christian hath cause to fear lest the Lusts and Deceits of his Heart betray him . Take heed of Presuming : Fear begets Prayer , Prayer begets Strength , and Strength begets Stedfastness . Secondly , Take heed of Hypocrisie . Iudas was first a Sly Hypocrite , and then a Traitor , Psal. 78.37 . Their Heart was not right with God , neither were they stedfast in his Covenant . If there be any Venom or Malignity in the Blood , it will break forth into a Plague-sore . The Venom of Hypocrisie is in danger of breaking forth into the Plague-sore of Scandal . Thirdly , Beware of a Vile Heart of Unbelief . Heb. 3.12 . Take heed lest there be in any of you an evil Heart of Unbelief , departing from the Living God. Whence is Apostacy but from Incredulity ? Men do not believe the Truth , and then they fall from the Truth . Unbelieving and Unstable go together , Psal. 78.22 . They believed not in God , ver . 41. They turned back . 2. If you would be Pillars in the Temple of God , and persevere in Sanctity , First , Look that you enter into Religion upon a right ground ; be well grounded in the distinct knowledg of God ; you must know the Love of the Father , the Merit of the Son , the Efficacy of the Holy Ghost . Such as know not God aright , will by degrees fall off . The Samaritans sometimes sided with the Jews when they were in favour , afterwards disclaimed all Kindred with them , when Antiochus persecuted the Jews : And no wonder the Samaritans were no more fixed in Religion , if you consider what Christ saith of the Samaritans , Iohn 4.22 . Ye worship ye know not what : They were ignorant of the True God ; let your Knowledge of God be clear , and serve him purely out of Choice , and then you will persevere . Psal. 119.30 . I have chosen the way of Truth , I have stuck unto thy Testimonies . Secondly , Get a real work of Grace in your Heart , Heb. 13.9 . It is a good thing that the Heart he established with Grace . Nothing will hold out but Grace ; 't is only this Anointing abides ; Paint will fall off . Get an Heart-changing-work , 1 Cor. 6.11 . But ye are Washed , but ye are Sanctified . Be not content with Baptism of Water , without Baptism of the Spirit . The reason Men persevere not in Religion , is for want of a Vital Principle . A Branch must needs wither that hath no root to grow upon . Thirdly , If you would Persevere , be very Sincere . Perseverance grows only upon the Root of Sincerity , Psal. 25.21 . Let Integrity and Uprightness preserve me . The Breast-Plate of Sincerity can never be shot thorough . How many Storms was Iob in ? The Devil sets against him , his Wife tempted him to Curse God , his Friends accused him for an Hypocrite ; here was enough one would think to have made him desist from Religion : Yet for all this he perseveres . What preserved him ? it was his Sincerity , Iob 27.6 . My Righteousness I hold fast , and will not let it go ; my Heart shall not Reproach me so long as I live . Fourthly , If Persevere , be Humble . St. Chrysostom calls it the Mother of all the Graces . God lets a poor Humble Christian stand , when others of Higher Parts , and who have higher Thoughts of themselves , fall off by Apostacy . They are likest to Persevere , who God will give most Grace to ; But he gives Grace to the Humble , 1 Pet. 5.5 . They are likest to persevere , who have God dwelling in them ; But God dwells in the Humble Soul , Isa. 57.15 . Non requiescit Spiritus Sanctus nisi super Humilem , Bern. The lower the Tree roots in the Earth , the firmer it is ; the more the Soul is rooted in Humility , the more stablished it is , and in less danger of falling away . Fifthly , If Persevere , cherish the Grace of Faith. Faith doth stabilire Animum , 2 Cor. 1.24 . By Faith ye stand . 1. Faith knits us to Christ , as the Members are knit to the Head by Nerves and Sinews . 2. Faith fills us with Love to God ; It works by Love , Gal. 5.6 . And he who loves God will rather dye than desert him . The Soldier who loves his General , will die in his Service ▪ 3. Faith gives us a Prospect of Heaven , it shews us an invisible Glory , and he who hath Christ in his Heart , and a Crown in his Eye , will not faint away . O cherish Faith ; keep your Faith , and your Faith will keep you . While the Pilot keeps his Ship , his Ship keeps him . Sixthly , If Persevere , let us engage the power of God to help us ; we are kept by the power of God. The Child is safest when it is held in the Nurses Arms ; so are we when we are held in the Arms of Free-Grace . It is not our holding God , but his holding us preserves us : When a Boat is tied to a Rock it is secure ; so when we are fast tied to the Rock of Ages , then we are impregnable . O engage God's power to help us to Persevere ; we engage his Power by Prayer . Let us pray to him to keep us , Psal. 17.5 . Hold up my goings in thy Paths that my Footsteps slip not . It was a good Prayer of Beza , Domine quod cepisti perfice , ne in portu naufragium accidat . Lord perfect what thou hast begun in me , that I may not suffer . Shipwreck when I am almost at the Haven . Seventhly , If Persevere , set often before your Eyes the noble Examples of those who have Persevered in Religion ; quot Martyres , quot Fideles in Coelis jam Triumphant ? What a glorious Army of Saints and Martyrs have gone before us ? How constant to the Death was St. Paul , Acts 21.13 . How Persevering in the Faith were Ignasius , Policarp , Athanasius ? These were Stars in their Orb , Pillars in the Temple of God. Let us look on their Zeal and Courage , and be animated ; Heb. 12.1 . Seeing we are compassed about with so great a Cloud of Witnesses , let us run with Patience the Race that is set before us . The Crown is set at the end of the Race , if we win the Race , we shall wear the Crown . A Believers Privilege at Death . Phil. 1.21 . For to me to Live is Christ , and to Dye is Gain . SAint Paul was a great Admirer of Christ , he desired to know nothing but Christ and him Crucified , 1 Cor. 2.2 . No Julip to the Blood of Christ ; and in the Text , To me to live is Christ , and to dye is Gain . First . To me to live is Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must understand Paul of a Spiritual Life . To me to live is Christ , i. e. Christ is my Life ; so Greg. Nyssen . Or thus , my Life is made up of Christ. As a Wicked Mans Life is made up of Sin ; So Paul's Life was made up of Christ ; he was full of Christ. But that I may give you the Sense of the Te●● more fully , take it in these Three particulars ; 1. Christ is the principle of my Life . 2. Christ is the end of my Life . 3. Christ is the Joy of my Life . 1. To me to live is Christ , i. e. Christ is the Principle of my Life . I fetch my Spiritual Life from Christ , as the Branch fetcheth its Sap from the Root , Gal. 2.20 . Christ liveth in me . Jesus Christ is an Head of Influence , he sends forth Life and Spirits into me to quicken me to every Holy Action . Thus , To me to live is Christ. Christ is the principle of my Life , from his Fulness I live , as the Vine-branch lives from the Root . 2. To me to live is Christ , i. e. Christ is the end of my Life ; I live not to my self , but to Christ. So Grotius and Causabon , Christo Servio , To me to live is Christ ; all my Living is is to do Service to Christ , Rom. 14.8 . Whether we live we live unto the Lord. When we lay out our selves wholly for Christ ; as the Factor trades for the Merchant , so we Trade for Christs Interest , we propagate his Gospel ; the design of our Life is to exalt Christ , and make the Crown upon his Head to flourish . Now it may be said , to us to live is Christ , our whole Life is a Living to Christ. 3. To me to live is Christ , i. e. Christ is the Joy of my Life , Psal. 42.4 . God my exceeding Ioy , or the Cream of my Joy. A Christian rejoyceth in Christs Righteousness ; he can rejoyce in Christ when Worldly Joys are gone . When the Tulip in a Garden withers , a Man rejoyceth in his Jewels . When Relations Dye , a Saint can rejoyce in Christ the Pearl of Price ; in this Sense to me to live is Christ , he is the Joy of my Life . If Christ were gone , my Life would be a Death to me . Use. It should exhort us all to labour to say as the Apostle , to me to live is Christ. Christ is the Principle of my Life , the End of my Life , the Joy of my Life , to me to live is Christ ; and then we may comfortably conclude , that to Dye , shall be Gain . Secondly . And that brings me to the Second part of the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to Dye is Gain . Doct. To a Believer Death is great Gain . A Saint can tell what his Losses for Christ are , but he cannot tell how great his Gains are at Death : To me to dye is Gain . Death to a Believer is Crepusculum gloriae , the Day-break of Eternal Brightness . To shew fully what a Believers Gains are at Death , were a task too great for an Angel ; all Hyperboles fall short ; the Reward of Glory exceeds our very Faith. Only let me give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some dark views and imperfect Lineaments of that infinite Glory the Saints shall gain at the Hour of Death : To me to Dye is Gain . 1. Believers at Death shall gain a Writ of Ease from all Sins and Troubles ; they shall be in a state of Impeccability : Sin expires with their Life . I think sometimes what an happy state that will be , never to have a sinful Thought more . And they shall have a quietus est from their Troubles . Here David cried out , My Life is spent with Griefs and my Years with Sighing , Psal. 31.10 . Quid est diu vivere nisi diu torqueri , Aug. Life begins with a Cry , and ends with a Groan ; but at Death all Troubles Dye . 2. Believers at Death shall gain the glorious Sight of God. They shall see him First , Intellectually with the Eyes of their Mind , which Divines call the Beatifical Vision : If there were not such an Intellectual sight of God , how do the Spirits of Iust Men made Perfect see him ? Secondly , They shall behold the Glorified Body of Jesus Christ ; and if it be pleasant to behold the Sun , then how blessed a sight will it be to see Christ the Son of Righteousness cloathed with our Human Nature shining in Glory above the Angels ? Through Christ's Flesh as through a Transparent Glass , some bright Rays and Beams of the God head shall display themselves to glorified Eyes : The sight of God through Christ will be very complacential and delightful : The terrour of God's Essence will be taken away : Gods Majesty will be mixed with Beauty , and sweetned with Clemency ; it will be infinitely delightful to the Saints to see the amiable aspects and smiles of Gods Face : Which brings me to the third thing . 3. The Saints at Death shall not only have a Sight of God , but shall enjoy the Love of God ; there shall be no more Veil on Gods Face , nor his Smiles checker'd with Frowns , but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness . Here the Saints pray for Gods Love , and they have a few drops , but there they shall have as much as their Vessel can receive . To know this love passeth Knowledge : This will cause a Jubilation of Spirits , and create such Holy Raptures of Joy in the Saints as are Superlative , and would soon overwhelm them if God did not make them able to bear . 4. Believers at Death shall gain a Celestial Palace , an House not made with Hands , 2 Cor. 5.1 . Here the Saints are straitned for Room , they have but mean Cottages to live in , but they shall have a Royal Palace to live in : Here is but their Sojourning House , there in Heaven is their Mansion-house : An House built high above all the Visible Orbs , an House bespangled with Light , Col. 1.12 . Enriched with Pearls and Precious Stones , Rev. 21.19 . And this is not their Landlord's House , but their Father's House , Iohn 14.2 . And this House stands all upon Consecrated Ground ; it is set out by Transparent Glass , to shew the Holiness of it , Rev. 21.27 . 5. Believers at Death shall gain the sweet Society of glorified Saints and Angels . This will add something to the felicity of Heaven , as every Star adds some lustre to the Firmament . First , The Society of the glorified Saints ; we shall see them in their Souls as well as in their Bodies . Their Bodies will be so clear and bright , that we shall see their Souls shining through their Bodies , as the Wine through the Glass ; and Believers at Death shall have Converse with the Saints glorified . And how delightful will that be , when they shall be freed from all their Sinful Corruptions , Pride , Envy , Passion , Censoriousness , which are Scars upon them here to disfigure them . In Heaven there shall be perfect Love among the Saints ; they shall as the Olive and Myrtle sweetly embrace each other . The Saints shall know one another , ( as Luther speaks , ) If in the Transfiguration Peter knew Moses and Elias , which he never saw before , Mat. 17.3 . then much more in the glorified State , the Saints shall perfectly know one another , though they never saw them before . Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding . The Wings of the Cherubins ( representing the Angels , ) were made of Fine Gold , to denote both their Sanctity and Splendor . The Angels are compared to Lightning , Mat. 28.3 . because of those Sparkling Beams of Majesty which as Lightning shoot from them . And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire , what Divine Harmony , what Joyful Triumphs will it Create ! 6. Believers at Death shall gain Perfection of Holiness . Here Grace was but in Cunabulis , in its Cradle , very Imperfect ; we cannot write a Copy of Holiness without Blotting : Believers are said to receive but Primitias Spiritus , the first Fruits of the Spirit , Rom. 8.23 . But at Death the Saints shall arrive at Perfection , their Knowledge clear , their Sanctity perfect ; their Sun shall be in its full Meridian Splendour . They need not then pray for Encrease of Grace ; they shall Love God as much as they would Love him , and as much as he desires to have them Love him ; they shall be then in respect of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God. 7. At Death the Saints shall gain a Royal Magnificent Feast . I told you before what a glorious Palace they shall have ; but a Man may starve in a House if there be no Chear . The Saints at Death shall have a Royal Banquet , shadowed out in Scripture by a Marriage Supper , Rev. 19.9 . Bullinger and Gregory the Great , understand by that Marriage-Supper of the Lamb , the stately Magnificent Festival the Saints shall have in Heaven ; they shall feed on the Tree of Life , Rev. 22. They shall have the Heavenly Nectar and Ambrosia , the Spiced Wine , and Iuice of the Pomegranate , Cant. 8.2 . This Royal Supper of the Lamb will not only satisfie Hunger , but prevent it , Rev. 7 16. They shall hunger no more . Nor can there be any Surfeit at this Feast , because a fresh Course will be continually served in : New and fresh Delights will spring from God ; therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit , Rev. 22.2 . 8. Believers at Death shall gain Honour and Dignity , they shall reign as Kings ; therefore we read of the Ensigns of their Royalty , their White Robes , and Crowns Caelestial , 2 Tim. 4.7 . We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold , 1 Kings 6.35 . An Emblem of that Victory and Triumph , and that Golden Garland of Honour wherewith God hath invested the Saints glorified . When all Worldly Honour shall lye in the Dust , the Mace , the Star , the Robe of Ermin , the Imperial Diadem , then shall the Saints Honour remain ; not one Jewel shall be pluck'd out of their Crown ; they shall gain at Death a Blessed Eternity . If the Saints could have but the least Suspicion or Fear of losing their Glory , it would much cool and imbitter their Joy ; but their Crown fades not away , 1 Pet. 5.4 . As the Wicked have a Worm that never dies , so the Elect have a Crown that never fades . Ever is a short Word , but hath no ending ; in fine erit gaudium sine fine , Bern. 2 Cor. 4.18 . The things which are not seen are Eternal . Psal. 16.11 . At thy right Hand are Pleasures for everm●re . Who can span Eternity ? Millions of Ages stand but for Ciphers in Eternity . This is the Elah , or highest strain of the Saints Glory ; ever in Christ's Bosom . Quest. How come the Saints to have all this Gain ? Resp. Believers have a right to all this Gain at Death , upon a diverse account : By vertue of the Fathers Donation , the Sons Purchase , the Holy Ghosts Earnest , and Faiths acceptance . Therefore the state of future glory is called the Saints proper inheritance , Col. 1.12 . They are Heirs of God , and have a right to inherit . Use 1. See the great difference between the Death of the Godly and the Wicked , the Godly are great gainers at Death , the Wicked are great Losers at Death . They loose Four things , 1. They lose the World , and that is a great loss to the Wicked ; they laid up their Treasure upon Earth ; and to be turned out of all at once is a great loss . 2. They lose their Souls , Mat. 16.26 . The Soul was at first a noble piece of Coin , which God stamped his own Image upon ; this Caelestial spark is more precious than the whole Globe of the World : But the Sinners Soul is lost ; not that the Souls of the Wicked are annihilated at Death , but damnified . 3. They lose Heaven . Heaven is Sedes beatorum , the Royal Seat of the Blessed ; it is the region of Happiness , the Map of Perfection . There is that Manna which is Angels Food ; there is the Garden of Spices , the Bed of Perfumes , the Rivers of Pleasure . Sinners at Death lose all this . 4. They lose their Hopes . For though they lived wickedly , yet they hoped God was Merciful , and they hoped they should go to Heaven . Their Hope was not an Anchor , but a Spiders Web. Now at Death they lose their Hopes , they see they did but flatter themselves into Hell , Iob. 8.14 . Whose Hope shall be cut off . That is sad to have a Mans Life and his Hope cut off together . Use 2. If the Saints gain such glorious things at Death , then how may they desire Death ? Doth not every one desire Preferment ? nemo ante funera Foelix — Faith gives a Title to Heaven , Death a Possession . Though we should be desirous of doing Service here , yet we should be ambitious to be with Christ , Phil. 1.23 . We should be content to live , but willing to Dye . Is it not a blessed thing to be freed from Sin , and to lie for ever in the Bosom of Divine Love ? Is it not a blessed thing to meet our Godly Relations in Heaven , and to be singing Divine Anthems of Praise among the Angels ? Doth not the Bride desire the Marriage Day , especially if she were to be matched unto the Crown ? What is the Place we now live in , but a Place of Banishment from God ? We are in a Wilderness , while the Angels live at Court. Here we are combating with Satan , and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast , and to receive a Victorious Crown ? Think what it will be to have always a smiling Aspect from Christs Face ; to be brought into the Banqueting House , and have the Banner of his Love displayed over you . O ye Saints desire Death , it is your Ascension-day to Heaven . Egredere anima , egredere , said Hilarion on his Death-bed , Go forth my Soul , what fearest thou ? Another Holy Man said , Lord lead me to that Glory which I have seen as through a Glass ; Hast Lord and do not tarry . Some Plants thrive best when they are transplanted : Believers when they are by Death transplanted , cannot choose but thrive , because they have Christ's sweet Sun-beams shine upon them : And what though the Passage through the Valley of the shadow of Death be troublesome . Who would not be willing to pass a tempestuous Sea , if he were sure to be crown'd as soon as he came at shore ? Use 3. Comfort in the loss of our dear and pious Relations . They , when they dye , are not only taken away from the Evil to come , but they are great gainers by Death : They leave a Wilderness and go to Paradise : They change their Complaints into Thanksgivings : They leave their Sorrows behind , and enter into the Joy of their Lord : Why should we weep for their Preferment ? Believers have not their Portion paid till the day of their Death : Gods Promise is his Bond to make over Heaven in Reversion to them : But though they have his Bond , they do not receive their Portion till the day of Death . Oh! Rejoyce to think of their Happiness who dye in the Lord ; to them to dye is gain : They are as Rich as Heaven can make them . A Believers Privilege at Death . Phil. 1.21 . For to me to live is Christ , and to dye is gain . HOPE is a Christan's Anchor , which he casts within the vail , Rom. 12.12 . Rejoycing in Hope . A Christians Hope is not in this Life , but he hath Hope in his Death , Prov. 14.32 . The best of a Saints Comfort begins when his Life ends . The Wicked have all their Heaven here , Luke 6.28 . Woe unto you Rich , you have received your Consolation . You may make your Acquittance and write , Received in full Payment . Luke 16.25 . Son , remember that thou in thy life-time receivedst thy good things . But a Saints Happiness is in Reversion ; The righteous hath Hope in his death . God keeps the best Wine till last . If Cato the Heathen said , To me to dye is gain ; He saw Mortality to be a Mercy : Then what may a Believer say , Eccles. 7.1 . The day of Death is better than the day of ones Birth . Nemo ante Funera Felix , Solon . A Queen of this Land said she prefer'd her Coffin before her Cradle . Quest. 1. What Benefits do Believers receive at Death ? Resp. 1. They have great Immunities . 2. They pass immediately into a State of Glory . 3. Their Bodies are united to Christ in the Grave till the Resurrection . 1. The Saints at Death have great Immunities and Freedoms : A Prentice when out of his time is made Free : When the Saints are out of their time of living , then they are made Free ; not made Free till Death . 1. At Death they are freed from a Body of Sin. There are in the best reliquiae peccati , some Remainders and Reliques of Corruption , Rom. 7.24 . O wretched Man that I am , who shall deliver me from this Body of Death ! By the Body of Death is meant the Congeries , the Mass and lump of Sin. It may well be called a Body for its weightiness , and a Body of Death for its noisomness . ( 1. ) It weighs us down ; sin hinders us from doing good . A Christian is like a Bird that would be flying up , but hath a string tyed to its Legs to hinder it ; so he would be flying up to Heaven with the Wings of desire , but sin hinders him , Rom. 7.15 . The good that I would , I do not . A Christian is like a Ship that is under Sail and at Anchor . Grace would sail forward , but Sin is the Anchor that holds it back . ( 2. ) Sin is oft more active in its Sphere than Grace . How stirring was Lust in David , when his Grace lay dormant ? ( 3. ) Sin sometimes gets the Mastery , and leads a Saint Captive , Rom. 7.19 . The evil I would not , that do I. Paul was like a Man carried down the stream , and could not bear up against it . How oft is a Child of God over-power'd with Pride and Passion ? Therefore Paul calls sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Law in his Members , Rom. 7.24 . it binds as a Law , it hath a kind of Jurisdiction over the Soul , as Cesar had over the Senate . ( 4. ) Sin defiles the Soul , it is like a stain to Beauty , it turns the Souls Azure Brightness into Sables . ( 5. ) Sin debilitates us , it disarms us of our strength , 2 Sam. 3.39 . I am this day weak though anointed King. So though a Saint is crown'd with Grace , yet he is weak , though anointed a Spiritual King. ( 6. ) Sin is ever Restless , Gal. 5.17 . The flesh lusts against the Spirit . It is an Inmate that is always quarrelling : Like Marcellus that Roman Captain , of whom Hannibal said , Whether he did beat or was beaten , he would never be quiet . ( 7. ) Sin adheres to us , we cannot get rid of it . It may be compar'd to a wild Fig-tree growing on a Wall ; though the Roots are pull'd up , yet there are some Fibers , some stings of it in the joynts of the stone-work which cannot be gotten out . ( 8. ) Sin mingles with our Duties and Graces ; we cannot write a Copy of Holiness without blotting . This makes a Child of God weary of his Life , and makes him water his Couch with his Tears , to think sin so strong a Party , and he should offend that God whom he loves . This made Paul cry out , Miser ego Homo , O wretched Man that I am ! Hence Paul did not cry out of his Affliction , of his Prison-chain , but of the body of sin . Now a Believer at Death shall be freed from sin ; he is not taken away in but from his sins ; he shall never have a vain proud thought more ; he shall never grieve the Spirit of God any more . Sin brought Death into the World , and Death shall carry sin out of the World. The Persians had a certain day in the Year , in which they kill'd all Serpents and venomous Creatures : Such a day will the day of Death be to a Believer ; it will destroy all his sins , which like so many Serpents have stung him . Death smites a Believer , as the Angel did Peter , it made his Chains fall off . So Death makes all the Chains of Sin fall off , Acts 12.7 . Believers at Death are made perfect in Holiness , Heb. 12.23 . The Spirits of just Men made perfect . At Death the Souls of Believers recover their Virgin-purity . O what a Blessed Privilege is this , to be sine macula & ruga , without spot and wrinckle , Eph. 5.27 . to be purer than the Sun-beams , to be as free from sin as the Angels . This makes a Believer so desirous to have his Pass to be gone : He would fain live in that pure Air , where no black Vapors of sin arise . 2. At Death the Saints shall be freed from all the Troubles and Incumbrances to which this Life is subject . Sin is the Seed sown , and Trouble is the Harvest reaped : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. Life and Trouble are married together : There is more in Life to wean us than to tempt us . Parents divide a Portion of Sorrow to their Children , and yet they leave enough for themselves , Iob 5.7 . Man is born to trouble . He is Heir to it ; it is his Birth-right . You may as well separate weight from Lead , as Trouble from the Life of Man : Quid est diu vivere nisi diu Torqueri ? Aug. King Henry's Emblem , a Crown hung in a Bush of Thorns . There is a far greater Proportion of Bitterness than Pleasure in this Life , Prov. 7.17 . I have perfumed my Bed with Myrrhe , Aloes and Cynamon . For one sweet Ingredient there were two bitter ; for the Cynamon there was Myrrhe and Aloes . A Mans Grace will not exempt him from Troubles , Gen. 47.9 . Few and evil have the days of the years of my Life been . Though he was a Godly Patriarch , though he had met with God , Gen. 32.30 . He named the name of the place Peniel : For I have seen God face to face : Yet he had his Troubles few and evil , &c. There are many things to imbitter Life and cause trouble , and Death frees us from all . 1. Care : The Mind is full of perplexed thoughts , how to bring about such a Design ; how to prevent such an Evil. The word for Care , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes from a Primitive in the Greek , that signifies To cut the Heart in pieces . Care doth discruciate the Mind , wast the Spirits : No such bitter Bread as the Bread of Carefulness , Ezek. 12.19 . Care is a Spiritual Canker which eats out the Comfort of Life . Death is the Cure of Care. 2. Fear : Fear is the Ague of the Soul , which sets it a shaking , 1 Iohn 4.14 . There is Torment in Fear : Fear is like Prometheus his Vulture , it gnaws upon the Heart . There is a distrustful Fear , a Fear of Want ; and a distracting Fear , Fear of Danger ; and a discouraging Fear , a Fear God doth not love us . These Fears leave sad Impressions upon the Mind : Now at Death a Believer is freed from these torturing Fears : He now knows he is passed from Death to Life : He is as far from Fear , as the Damned are from Hope : The Grave buries a Christians Fears . 3. Labour . Eccles. 1.8 . All things are full of labour . Some labour in the Mine , others among the Muses : God hath made a Law ▪ In the sweat of thy Brows thou shalt eat Bread : But Death gives a Believer a Quietus est ; it takes him off from his Day-labour , Rev. 14.13 . Blessed are the dead that dye in the Lord , they rest from their labours . What needs working when they have their Reward ? What needs fighting , when the Crown is set on their Head ? they rest from their Labours . 4. Suffering : Believers are as a Lilly among Thorns ; as the Dove among the Birds of Prey . The Wicked have an Antipathy against the Righteous , and secret Hatred will break forth into open Violence , Gal. 4.29 . He that was born after the Flesh , persecuted him that was born after the Spirit . The Dragon is described with seven Heads and ten Horns , Rev. 12.3 . he plotteth with the one , and pusheth with the other . But at Death the Godly shall be freed from the Molestations of the Wicked ; they shall never be pestered with these Vermin more , Iob 3.17 . There ( viz. in the Grave ) the wicked cease from troubling . Death doth to a Believer , as Ioseph of Arimathea did to Christ ; it takes him down from the Cross , and gives him a Writ of Ease : The Eagle that flies high cannot be stung with the Serpent : Death gives the Soul the Wing of the Eagle , that it flies above all these venomous Serpents here below . 5. Temptation : Though Satan be a conquered Enemy ▪ yet he is a restless Enemy , 1 Pet. 5.8 . He walketh about ; the Devil is always going his Diocess : He hath his Snares and his Darts : One he tempts with Riches , another with Beauty ; it is no small trouble to be continually followed with Temptation : As for a Virgin to have her Chastity daily assaulted : But Death will free a Child of God from Temptation ; he shall never be vexed more with the old Serpent . After Death hath shot its Dart at us , the Devil shall have done shooting his : Though Grace puts a Believer out of the Devils Possession , only Death frees him from the Devils Temptation . 6. Sorrow : A Cloud of Sorrow gathers in the Heart , and drops into Tears , Psal. 31.10 . My life is spent with Grief , and my years with sighing . It was a Curse , Gen. 3.16 . In sorrow thou shalt bring forth . Many things occasion Sorrow ; Sickness , Law-suits , Treachery of Friends , disappointment of Hopes , loss of Estate . Ruth 1.20 . Call me not Naomi , call me Mara : I went out full , and the Lord hath brought me home again empty . Sorrow is the evil Spirit that haunts us ; the World is a Bochim : Rachel wept for her Children ; some grieve that they have no Children , and others grieve that their Children are undutiful . Thus we spend our years with sighing ; 't is a Valley of Tears : But Death is the Funeral of all our Sorrows , Rev. 7.17 . And God shall wipe away all Tears . Then Christs Spouse puts off her Mourning . How can the Children of the Bride Chamber Mourn , when the Bride-Groom shall be with them ? Matt. 9.15 . Thus Death gives a Believer his Quietus est ; it frees him from Sin and Trouble . Though the Apostle calls Death the last Enemy , 1 Cor. 15. yet it is the best Friend : To me to dye is gain . Use 1. See here that which may make a true Saint willing to die : Death will set him out of Gun-shot ; free him from Sin and Trouble . There is no cause of weeping , to leave a Valley of Tears . The World is the Stage on which Sin and Misery are Acted . Believers are here in a strange Country , why then should they not be willing to go out of it ? Death beats off their Fetters of Sin , and sets them free who go weeping out of a Goal : Besides our own Sins the Sins of others . The World is a place where Satan's Seat is ; a place where we see God daily dishonoured . Lot ( who was a bright Star in a dark Night ) his righteous Soul was vexed with the unclean Conversation of the Wicked , 2 Pet. 3.8 . To see Gods Sabbaths broken , his Truths adulterated , his Glory eclipsed , is that which wounds a Godly Heart . This made David cry out , Psal. 120.5 . Woe is me that I dwell in Mesech , that I sojourn in the Tents of Kedar . Kedar was Arabia , where were Ishmaels Posterity . This was a cut to David's Heart to dwell there . O then be willing to depart out of the Tents of Kedar . 2. The Bodies of Believers are united to Christ in the Grave , and shall rest there till the Resurrection . They are said to sleep in Jesus , 1 Thess. 4.14 . The dust of Believers is part of Christs Body Mystical . The Grave is a Dormitory or place of rest to the Saints , where their Bodies quietly sleep in Christ , till they are awakened out of their sleep by the Trumpet of the Arch-angel . Quest. 2. But how shall we know that we shall gain all this at Death , to be freed from Sin and Trouble , and to have our Bodies united to Christ in the Grave ? Resp. If we are Believers , then we gain all this at Death . To me ( saith Paul ) to dye is gain . To me , quatenus , a Believer . Are we such ? Have we this blessed Faith ? Faith , where-ever it is , is Operative . Lapidaries say , there is no precious Stone but hath Virtutem insitam , some hidden Virtue in it : So I may say of Faith : It hath some secret Virtue in it : It Anchors the Soul on Christ : It hath both a justifying and sanctifying Virtue in it : It fetcheth Blood out of Christs sides to Pardon , and Water out of his sides to Purge : It works by love : It constrains to Duty : It makes the Head study for Christ , the Tongue confess him , the Hands work for him . I have read of a Father who had three Sons , and being to dye , left in his Will all his Estate to that Son who could find his Ring with the Jewel which had an healing Vertue . The Case was brought before the Judges , the two elder Sons counterfeited a Ring , but the younger Son brought the true Ring ; which was proved by the Vertue of it ; whereupon his Fathers Estate went to him . To this Ring I may compare Faith ; there is a counterfeit Faith in the World ; but if we can find this Ring of Faith which hath the Healing Vertue in it , to purifie the Heart , this is the true Faith , which gives us an Interest in Christ , and entitles us to all these Privileges at Death , to be freed from Sin and Sorrow , and to have our Bodies united to Christ , while they are in the Grave . 3. I should now come to the third Privilege at Death , the Souls of Believers pass immediately into Glory . Where I shall lead you to the top of Mount Pisgah , and give you a short view of the Glory of Heaven . A Believers Privilege after Death . Phil. 1.21 . And to dye is Gain . 3. AT Death the Souls of Believers pass into Glory : Death brings Malorum omnium ademptionem : Omnium ademptionem ; Death 's the day-break of Eternal Brightness . And here I shall lead you to the top of Mount Pisgah , and give you a glimpse of the Holy Land. Quest. 1. What is comprehended in Glory ? Resp. Glory is Status omnium Bonorum aggregatione perfectus , Boetius . It is a perfect State of Bliss , which consists in the Accumulation and heaping together all those good things which immortal Souls are capable of . And truly here I am at a loss ; * all that I can say falls short of the Celestial Glory : Appelles Pencil cannot delineate it ; Angels Tongues cannot express it : We shall never understand Glory fully , till we are in Heaven : Only let me give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or some dark views and some imperfect Lineaments of that State of Glory the Saints shall arrive at after Death . 1. The first and most sublime part of the Glory of Heaven is the full and sweet Fruition of God : Ipse Deus sufficit ad praemium , Aug. We are apt to think the Happiness of Heaven is in being free from Pain and Misery , but the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Quintessence of Happiness , is the Enjoyment and Fruition of God ; this is the Diamond Ring of Glory God is an infinite inexhaustible Fountain of Joy ; and to have him is to have all . Now the enjoying of God implies three things . 1. It implies our seeing of God. 2. Our loving of God. 3. Gods loving of us . 1. The enjoying of God implies our seeing of God , 1 Iohn 3.2 . We shall see him as he is : Here we see him as he is not ; not mutable , mortal ; there as he is . Quest. 2. How shall we see God ? Resp. 1. We shall see him intellectually , with the Eyes of our mind . This Divines call the Beatifical Vision . We shall have a full knowledge of God , though not know him fully . If there were not such an intellectual sight of God , then how do the Spirits of just Men made perfect see him ? This sight of God will be very glorious : As when a King on his Coronation-day , shews himself in all his Royalty and Magnificence . 2. We shall corporeally behold the glorified Body of Jesus Christ : And if it be a pleasant thing to behold the Sun , Eccles. 11.7 . then how blessed a sight will it be to behold the Sun of Righteousness ; to see Christ clothed in our humane Nature , sitting in Glory above the Angels ! Solomon saith , The eye is not satisfied with seeing , Eccles. 1.8 . But sure the Eyes of the Saints will be satisfied with seeing that Orient Brightness which shall shine from the beautiful Body of Christ. It must needs be satisfying , because , through Christs Flesh some Rays and Beams of the God-head shall gloriously display themselves . Gods excellent Majesty would overwhelm us , but through the Vail of Christs Flesh , we shall behold the Divine Glory . 3. Our seeing of God will be transforming . We shall so see him as to be in some measure assimilated and changed into his image , 1 Iohn 3.2 . We shall be like him . If when Moses was with God on the Mount , and had but some imperfect sight of his Glory , Moses face shined , Exod. 34.33 . How shall the Saints glorified shine , being always in God's Presence , and having some beams of his Glory put upon them ! We shall be like him . One that is deformed may look on Beauty , and not be made Beautiful . But the Saints that so see God , as that sight shall transform them into his Likeness , Psal. 17.15 . When I awake I shall be satisfied with thy likeness . Not that the Saints shall partake of God's Essence ; for as the Iron in the Fire is made Fiery , yet remains Iron still ; so the Saints by beholding God's Majesty shall be made Glorious Creatures , but yet Creatures still . 4. Our seeing of God in Heaven will be unweariable . Let a Man see the rarest Sight that is , he will be soon cloyed ; when he comes into a Garden , and sees delicious Walks , fair Arbours , Pleasant Flowers , within a little while he grows weary . But it is not so in Heaven ; there is no Surfeit , Ibi nec Fames nec Fastidium , Bern. The Saints will never be weary of their Prospect , viz. of seeing God ; for God being infinite , there shall be every Moment new and fresh Delights springing from God into the Souls of the Glorified . II. The Second thing implied in our enjoying God , is our Loving of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is a Saints grief that his Heart is like the Frozen Ocean , that he can melt no more in Love to God ; but in Heaven the Saints shall be like Seraphims burning in Divine Love. Love is a pleasing Affection . Fear hath Torment in it , 1 Iohn 4.18 . Love hath Joy in it . To love Beauty is delightful : God's amazing Beauty will attract the Saints Love , and it will be their Heaven to Love him . III. The Third thing implyed in enjoying God , is Gods Loving us . Were there Glory in God , yet if there were not Love , it would much eclipse the Joys of Heaven ; but God is Love , 1 Iohn 4.16 . The Saints glorified , cannot love so much as they are loved . What is their Love to God's ? What is their Star to this Sun ? God doth love his People on Earth , when they are black as well as comely ; they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperfections . O how intirely will he Love them , when they are without Spot or Wrinkle , Eph. 5.27 . 1. This is the Felicity of Heaven , to be in the sweet Embraces of God's Love. To be the Hephsibah , the delight of the King of Glory . To be Sunning our selves in the Light of Gods Countenance . Then the Saints shall know that Love of Christ which passeth Knowledge , Eph. 3.19 . From this glorious manifestation of God's Love , will flow infinite Joy into the Souls of the Blessed . Therefore Heaven is call'd entring into the joy of our Lord , Mat. 25.21 . The Seeing of God , the Loving of God , and being Beloved of God , will cause a Jubilation of Spirit , and create such Holy Raptures of Joy in the Saints , as is unspeakable and full of Glory , 1 Pet. 1.8 . In Deo quadam dulcedine delectatur anima , imo rapitur , Aug. Now the Saints spend their Years with Sighing , they weep over their Sins and Afflictions ; then their Water shall be turned into Wine ; then the Vessels of Mercy shall be fill'd and run over with Joy ; they shall have their Palm-Branches and Harps in their Hand , Rev. 14.2 . in token of their Triumphs and Rejoycing . 2. The Second thing comprehended in Glory , is the good Society there . There are the Angels ; every Star adds to the Light. Those Blessed Cherubims will welcome us into Paradise . If the Angels rejoyced so at the Conversion of the Elect , First , How will they rejoyce at their Coronation ! Secondly , There is the Company of the Saints , Heb. 12.23 . The Spirits of Iust Men made Perfect . Quest. Whether shall the Saints in Glory know each other ? Resp. Certainly they shall ; for our Knowledge in Heaven shall not be diminished , but increased . We shall not only know our Friends and Godly Relations , but those glorified Saints which we never saw before . It must be so ; for Society without Acquaintance is not comfortable . And of this Opinion were St. Austin , Anselm , Luther . And indeed the Scripture seems to hint so much to us . For , if Peter in the Transfiguration knew Moses and Elias , whom he never saw before , Mat. 17.4 . then surely in Heaven , the Saints shall know one another , and be infinitely delighted in each others Company . 3. The Third thing comprehended in Glory , is Perfection in Holiness . Holiness is the Beauty of God and Angels , it makes Heaven . What is Happiness but the quintessence of Holiness ? Here a Christians Grace is imperfect , he cannot write a Copy of Holiness without blotting . He is said to receive but Primitas Spiritus , the first Fruits of the Spirit , Grace in Fieri , Rom. 8.23 . But at Death Believers shall arrive at Perfection of Grace . Then this Sun shall be in its Meridian Splendour ; then they shall not need to pray for Encrease of Grace , for they shall be as the Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Light shall be clear , as well as their Joy full . 4. The Fourth thing in Glory is Dignity and Honour , they shall reign as Kings . Therefore the Saints glorified are said to have their insignia Regalia , their Ensigns of Royalty , their white Robes and their Crown , 2 Tim. 4.7 . Caesar after his Victories , in token of Honour had a Chair of Ivory set for him in the Senate , and a Throne in the Theatre ; the Saints having obtained their Victories over Sin and Satan , shall be inthroned with Christ in the Empirean Heaven . To sit with Christ , denotes Safety , to set on the Throne , Dignity , Rev. 3.21 . This Honour have all the Saints . 5. The Fifth thing in Glory is the Harmony and Union among the Heavenly Inhabitants . The Devil cannot get his Cloven Foot into Heaven : He cannot conjure up any Storms of Contention there ; there shall be perfect Union . There Calvin and Luther are agreed ; there 's no jarring String in the Heavenly Musick ▪ there is nothing to make any difference , no Pride or Envy there . Though one Star may differ from another , one may have a greater degree of Glory , yet every Vessel shall be full . There shall the Saints and Angels fit as Olive-Plants round about their Fathers Table in Love and Unity . Then shall they joyn together in consort , then shall the loud Anthems of Praise be sung in the Heavenly Quire. 6. The Sixth thing in Glory is a blessed Rest , Heb. 4.9 . There remains a Rest , Foelix transitus à labore ad requiem , here we can have no rest , tossed and turn'd as a Ball on Racket , 2 Cor. 4.8 . We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troubled on every side . How can a Ship rest in a Storm ? But after Death the Saints get into their Haven . Every thing is quiet in the Center . God is centrum quietativum animae , as the Schoolmen , The Center where the Soul doth sweetly acquiesce . A Christian after his weary Marches and Battels shall put off his Bloody Armour , and rest himself upon the Bosom of Jesus , that Bed of Perfume . When Death hath given the Saints the Wings of a Dove , then they shall fly away to Paradise and be at rest . 7. The Seventh thing in Glory is Eternity , 2 Cor. 4.17 . An Eternal weight of Glory . First , Glory is a Weight ; The Hebrew Word for Glory , ( quod significat Pondus , ) is a Weight : God must make us able to bear it . Secondly , An Eternal Weight . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Glory is such a Manna as doth not breed Worms . If the Saints glory in Heaven were but for a time , and they were in fear of losing it , it would eclipse and imbitter the Joys of Heaven , but Eternity is written upon their Joys . The Garland made of Flowers of Paradise fades not , 1 Pet. 5.4 . I have read of a River which they call the Day-River , in which time it runs with a full Torrent , but at Night it is dried up ; such are all Earthly Comforts , they run with a full Stream all the Day-time of Life , but at the Night of Death they are dried up ; but the Saints glorified shall drink of the Rivers of Pleasure for evermore , Psal. 16.11 . Eternity is the Heaven of Heavens ; in fine Gaudium erit sine fine , Bern. The Joys of Heaven as overflowing , so ever-flowing . Quest. 2. When do Believers enter upon Possession of Glory ? Resp. They pass immediately after Death into Glory . Some hold with the Platonists and ; Lucianists that the Soul dies . But many of the Sober Heathens believed the Souls immortality . The Romans when their Great Men died , caus'd an Eagle to be let loose , and fly about in the Air , signifying hereby that the Soul was immortal , and did not dye with the Body . Christ tells us the Soul is not capable of Killing , Luke 12.4 . Therefore not of Dying . And as the Soul doth not Dye , so neither doth it Sleep in the Body for a time . If the Soul be at Death absent from the Body , 2 Cor. 5.8 . then it cannot Sleep in the Body . There is an immediate passage from Death to Glory : It is but winking and we shall see God , Luke 23.43 . This Day shalt thou be with me in Paradise ; by Paradise is meant Heaven , the Third Heaven into which Paul was wrap'd , ( which all hold to be the Heaven of the blessed ) was called Paradise , 2 Cor 12.4 . Now saith Christ to the Thief on the Cross , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Day shalt thou be with me in Paradise , his Body could not be there , for it was laid in the Grave : But it was spoke of his Soul , that it should be immediately after Death in Heaven . Let none be so vain as to talk of Purgatory . A Soul purg'd by Christs Blood , needs no fire of Purgatory , but goes immediately from a Death-bed into a glorified State. Use 1. See what little cause Believers have to fear Death , when it brings such glorious Benefits , To me to Dye is Gain . Why should the Saints fear their Preferment ? Is it not a blessed thing to see God , to love God , and to lye for ever in the Bosom of Divine Love ? Is it not a blessed thing to meet our Godly Relations in Heaven ? Why should the Saints be afraid of their Blessings ? Is a Virgin afraid to be matched into the Crown ? Now is but the Contract , at Death is the Marriage-Supper of the Lamb , Rev. 19.9 . What hurt doth Death but take us from among Fiery Serpents , and place us among Angels ? What hurt doth it do , but to cloath us with a Robe of Immortality ? Hath he any wrong done , that hath his Sack-Cloath pull'd off , and hath Cloath of Gold put upon him ? Fear not Dying , who cannot live but by Dying . Use 2. You who are Real Saints , whose Hearts are purified by Faith , spend much time in musing upon these glorious Benefits which you shall have by Christ at Death . Thus might you by a Contemplative Life , begin the Life of Angels here , and be in Heaven before your time . Eudoxus was so affected with the Glory of the Sun , that he thought he was born only to behold it . What should we contemplate but Caelestial Glory , when we shall see God Face to Face ? David was got above the ordinary sort of Men , he was in the Altitudes , ●sal . 139.18 . I am ever with thee . A true Saint every Day takes a turn in Heaven , his Thoughts and Desires are like Cherubims flying up to Paradise . Can Men of the World so delight in looking upon their Bags of Gold , and Fields of Corn , and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion ? Could we send forth Faith as a Spy , and every Day view the Glory of the Ierusalem above , how would it rejoyce us , as it doth the Heir , to think of the Inheritance which is to come into his Hand shortly ? Use 3. Consolation . This is that which may comfort the Saints in Two Cases . 1. Under their Wants ; they abound only in Wants . The Meal is almost spent in the Barrel , but be patient till Death , and you shall have a Supply of all your Wants ▪ You shall have a Kingdom , and be as Rich as Heaven can make you . He who hath the promise of an Estate , after the expiring of a few Years , though at present he hath nothing to help himself , yet comforts himself with this , that shortly he shall have an Estate come into his Hands , 1 Iohn 2.3 . It doth not yet appear what we shall be ; we shall be enamel'd with Glory , and be as rich as the Angels under their Sufferings . 2. A true Saint is ( as Luther , ) Haeres Crucis ; but this may make us go chearfully through our Sufferings ; there are great things laid up in store , there is Glory coming which Eye hath not seen ; we shall drink of the Fruit of the Vine in the Kingdom of Heaven ; though now we drink in a Wormwood Cup , yet here is Sugar to sweeten it ; we shall taste of those Joys of Paradise which exceed our Faith , and may be better felt than they can be expressed . Of the RESVRRECTION . John 5.28 . Marvel not at this , for the Hour is coming in which all that are in the Graves shall hear his Voice , and shall come forth ; they that have done Good unto the Resurrection of Life , and they that have done Evil unto the Resurrection of Damnation . Quest. WHat Benefits shall Believers receive from Christ at the Resurrection ? Resp. 1. Their Bodies shall be raised up to Glory . 2. They shall be openly acquitted at the Day of Judgment . 3. They shall be made perfectly blessed in the full enjoyment of God for ever . 1. The Bodies of Believers shall be raised up to Glory . The Doctrin of the Resurrection is a Fundamental Article of our Faith ; the Apostle puts it among the Principles of the Doctrin of Christ , Heb. 6.2 . The Body shall rise again ; we are not so sure to rise out of our Beds , as we are to rise out of our Graves . The saved Body shall arise again . Some hold that the Soul shall be cloathed with a new Body ; but then it were improper to call it a Resurrection , it should be rather a Creation , Iob 19.26 . Though worms destroy this body , yet in my flesh shall I see God. Not in another flesh , but my flesh . 1 Cor. 15.53 . This corruptible shall put on incorruption . Quest. 2. By what Arguments may the Resurrection be proved ? Resp. Argument 1. By Scripture , Iohn 6.44 . I will raise him up at the last day . Isa. 25.8 . He will swallow up Death in Victory . That is , by delivering our Bodies from the Captivity of the Grave , wherein Death for a time had power over them , 1 Thess. 4.14 . Them which sleep in Iesus will God bring with him . Argument 2. Christ is risen : Therefore the Bodies of the Saints must rise . Christ did not rise from the Dead as a private Person , but as the publick Head of the Church ; and the Head being raised , the rest of the Body shall not always lye in the Grave . Christs rising is a Pledge of our Resurrection , 2 Cor. 4.14 . Knowing that he which raised up the Lord Iesus , shall raise up us also by Iesus . Christ is called the first Fruits of them that slept , 1 Cor. 15.20 . As the first Fruits is a sure Evidence that the Harvest is coming on ; so the Resurrection of Christ is a sure Evidence of the rising of our Bodies out of the Grave . Christ cannot be perfect as he is Christ Mystical , unless his Members be raised with him . Argument 3. In respect of Gods Justice . If God be a just God , then he will reward the Bodies of the Saints as well as the Souls . It cannot be imagined that the Souls of Believers should be glorified , and not their Bodies : They have served God with their Bodies : Their Bodies have been Members of Holiness : Their Eyes have drop'd Tears for Sin : Their Hands have relieved the Poor : Their Tongues have set forth Gods Praise ; therefore Justice and Equity require that their Bodies should be crown'd as well as their Souls : And how can that be , unless they are raised from the Dead ? Argument 4. If the Body did not rise again , then a Believer should not be compleatly happy ; for though the Soul can subsist without the Body , yet it hath Appetitum Unionis , a desire of re-union with the Body ; and it is not fully happy till it be clothed with the Body : Therefore undoubtedly the Body shall rise again : If the Soul should go to Heaven , and not the Body , then a Believer should be only half saved . Object ▪ 1. But some may say , as the Virgin Mary to the Angel , How can this be ? So how can it be , that the Body which is consum'd to Ashes , should arise again ? Resp. It doth not oppose Reason , but transcend it . There are some Resemblances of the Resurrection in Nature . The Corn which is sown in the ground dies before it springs up , 1 Cor. 15.36 . That which thou sowest is not quickned except it dye . In Winter the Fruits of the Earth dye , in Spring there is a Resurrection of them . Noah's Olive-tree springing after the Flood , was a lively Emblem of the Resurrection . After the Passion of our Lord , many of the Saints which slept in the Grave , arose , Matt. 27.52 . God can more easily raise the Body out of the Grave , than we can wake a Man out of sleep . Object . 2. But when the Dust of many are mingled together , How is it possible that a Separation should be made , and the same numerical Body arise ? Resp. If we believe God can Create , then he can distinguish the dust of one Body from another . Do we not see the Chymist can , out of several Metals mingled together , as Gold , Silver , Alchimy , extract the one from the other , the Silver from the Gold , the Alchimy from the Silver , and can reduce every Metal to its own kind ? And shall we not much more believe , that when our Bodies are mingled and confounded with other Substances , the wise God is able to make an Extraction , and re-invest every Soul with its own Body ? Quest. 3. Shall none but the Bodies of the Righteous be raised ? Resp. Yes , all that are in the Graves shall hear Christs Voice , and shall come forth , Acts 24.15 . There shall be a Resurrection of the Dead , both of the just and unjust , Rev. 20.12 . I saw the dead , small and great , stand before God. But though all shall be raised out of their Graves , yet all shall not be raised alike . 1. The Bodies of the Wicked shall be raised with Ignominy ; those Bodies which on the Earth did tempt and allure others with their Beauty , shall be at the Resurrection loathsom to behold ; they shall be ghastly Spectacles , as the Phrase is , Isa. 66.24 . They shall be an abhorring unto all flesh . But the Bodies of the Saints shall be raised with Honour , 1 Cor. 15.43 . It is sown in dishonour , it is raised in Glory . The Saints Bodies then shall shine as sparkling Diamonds , Matt. 13.43 . Then shall the righteous shine forth as the Sun. 2. The Bodies of the Saints shall arise out of their Graves with Triumph : The Bodies of the Wicked shall come out of the Grave with Trembling , as being to receive their fatal Doom : But the Godly , when they awake out of the Dust , shall sing for Joy , Isa. 26.19 . Awake and sing ye that dwell in the dust . When the Arch-angels Trumpet sounds , then the Saints shall sing : The Bodies of Believers shall come out of the Grave to be made happy : As the chief Butler came out of Prison , and was restored to all his Dignity at the Court : But the Bodies of the Wicked shall come out of the Grave , as the chief Baker out of Prison to be executed , Gen. 40.22 . Use 1. Believe this Doctrin of the Resurrection ; and that the same Body that dies , shall arise again , and with the Soul be crown'd . Without the belief of this , tota corruit Religio , all Religion falls to the ground , 1 Cor. 15.4 . If the Dead rise not , then Christ is not risen , and then our Faith is vain . Use 2. Comfort . The Body shall rise again . This was Iob's Comfort , Iob 19.26 . Though Worms destroy this Body , yet in my flesh shall I see God. The Body is sensible of Joy as well as the Soul : And indeed we shall not be in all our Glory , till our Bodies are re-united to our Souls . O consider what Joy there will be at the re-uniting of the Body and Soul at the Resurrection : Look what sweet Imbraces of Joy were between Old Iacob and Ioseph , when they first saw one another , Gen. 46.29 . Such , and infinitely more , will there be when the Body and Soul of a Saint shall meet together at the Resurrection . How will the Body and Soul greet one another ? What a welcome will the Soul give to the Body ? O blessed Body ! When I prayed thou didst attend my Prayers with hands lifted up , and Knees bowed down : Thou wert willing to suffer with me , and now thou shalt reign with me : Thou wert sown in dishonour , but now art raised in Glory . O my dear Body ! I will enter into thee again , and be eternally married to thee . Use 3. The Resurrection of the Body is a Cordial when a Christian lyes a dying . Thy Body , though it drop into the Sepulchre , it shall revive and flourish as an Herb in the Resurrection : The Grave is a Bed of dust , where the Bodies of the Saints sleep ; but they shall be awakened by the Trump of the Arch-angel . The Grave is your long home , but not your last home : Though Death strip you of your beauty , yet at the Resurrection you shall have it restored again . As David when he found Saul asleep , took away his Spear and Cruse of Water , but when he awoke he restored them again , 1 Sam. 26.22 . So though at death all our strength and beauty be taken away , yet at the Resurrection God will restore all again in a more glorious manner . Quest. 4. But how shall we know that our Bodies shall be raised to a glorious Resurrection ? Resp. If we have a part in the first Resurrection , Rev. 20.6 . Blessed is he that hath a part in the first Resurrection . Quest. What is meant by this ? Answ. It is a rising by Repentance out of the Grave of Sin : He who lies buried in sin , can have little hope of a joyful Resurrection : His Body shall be raised , but not in Glory . O then ask Conscience , Have you a part in the first Resurrection ? Hath the Spirit entred into you , and lifted you up ? Hath it raised you out of your Unbelief ? Hath it raised your Hearts above the Earth ? This is the first Resurrection ; and if your Souls are thus Spiritually raised , then your Bodies shall be gloriously raised ; and shall shine as Stars in the Kingdom of Heaven . Regeneration makes way for a glorious Resurrection . Use Seeing you expect your Bodies should arise to Glory , keep your Bodies unspotted from sin . Shall a drunken Body rise to Glory ? Shall an unclean Body rise to Glory ? Shall a thievish Body steal into Heaven ? O keep your Bodies pure : Keep your Eyes from unchast Glances ; your Hands from Bribes ; your Tongues from Slander : Defile not your Bodies which you hope shall rise one day to Glory . Your Bodies are the Members of Christ ; and hear what the Apostle saith , 1 Cor. 6.15 . Shall I take the members of Christ , and make them the members of an Harlot ? God forbid . O keep your Bodies unspotted , let them be Instruments of Righteousness , 1 Cor. 6.20 . Glorifie God in your Body . If your Bodies glorifie God , God will glorifie your Bodies . Quest. 5. But seeing our Bodies must be laid in the Grave , and they may lye many years rotting there before the Resurrection ; What may support and comfort us in this case ? Resp. 1. That God will not leave his People in the Grave . Our Friends bring us to the Grave and leave us there , but God will not : God will go to the Grave with us , and watch over our dead Bodies ; and take care of our Ashes . Rizpah watched over the dead Bodies of the Sons of Saul , and guarded them against the ravenous Fouls of the Air , 2 Sam. 21.10 . Thus the Lord watcheth over the dead Bodies of the Saints , and looks to it , that none of their dust be missing . Christian , thou hast a God to watch over thy Body when thou art dead . 2. The Bodies of the Saints in the Grave , though separated from their Souls , are united to Christ. The dust of a Believer is part of Christs Mystical Body . 3. When the Bodies of the Saints are in the Sepulchre , their Souls are in Paradise ▪ The Soul doth not sleep in the Body , but returns to God that gave it , Eccles. 12.7 . The Soul immediately partakes of those Joys the blessed Angels do : When the Body returns to dust , the Soul returns to rest : When the Body is sleeping , the Soul is triumphing : When the Body is buried , the Soul is crowned : As the Spies were sent before to taste of the Fruits of the Land , Numb . 13. so at Death the Soul is sent before into Heaven , to taste of the Fruit of the Holy Land. 4. When Gods time is come , the Graves shall deliver up their Dead , Rev. 20.13 . When the Judge sends , the Goaler must deliver up his Prisoners . As God said to Iacob , Gen. 46.4 . I will go down with thee into Egypt , and I will surely bring thee up again . So the Lord will go down with us into the Grave , and will surely bring us up again . 5. Though the Bodies of the Saints shall rot and be loathsom in the Grave , yet afterwards they shall be made Illustrious and Glorious . Concerning this consider , 1. The Bodies of the Saints , when they arise , shall be comely and beautiful . The Body of a Saint in this Life may be deformed : Those whose minds are adorned with Virtue , yet may have mis-shapen Bodies ; as the finest Cloth may have the coarsest List : But this deformed Body shall be aimable and beautiful . This beauty consists in two things . 1. Perfection of parts : There shall be a full Proportion of all the Members : In this Life there is oft a defect of Members : The Eye is lost , the Arm is cut off ; but in the Resurrection all parts of the Body shall be restored again : Therefore the Resurrection is called the time of restoring of all things , Acts 3.19 . Malcha's Ear cut , restituit . 2. Clarity and Splendor : The Bodies of the Saints shall have a graceful Majesty in them ; they shall be like Stephen , whose Face shined as if it had been the Face of an Angel , Acts 6.15 . Nay they shall be made like Christs glorious Body , Phil. 3.21 . 2. The Bodies of the Saints , when they arise , shall be free from the Necessities of Nature , as Hunger and Thirst , Rev. 7.16 . They shall hunger no more . Moses on the Mount was so fill'd with the Glory of God , that he needed not the Recruits of Nature : Much more in Heaven shall the Bodies of the Saints , so fill'd with Gods Glory , be upheld without Food . 3. The Bodies of Saints , when they arise , shall be swift and nimble ; our Bodies on Earth are dull and heavy in their Motion ; then they shall be swift and made fit to ascend , as the Body of Elias in the Air. Now the Body is a Clog ; in Heaven it shall be a Wing : We shall be as the Angels , Matt. 22.30 . And how nimble are they ? The Angel Gabriel in a short time came from Heaven to the Earth , Dan. 9.21 . As the Helm turns the Ship instantly whether the Steersman will ; so the Body in an instant will move which way the Soul will. 4. The Bodies of the Saints , at the Resurrection , shall be very firm and strong , 1 Cor. 15.43 . It is raised in power . Through frequent Labour and Sickness , the strongest Body begins to Languish : But at the Resurrection we shall be of a strong Constitution : Then there will be no Weariness in the Body , nor Faintness in the Spirits . This may comfort you who now conflict with many bodily Weaknesses . This weak Body shall be raised in Power : The Body which is now a weak Reed , shall be like a Rock . 5. The Bodies of the Saints at the Resurrection shall be Immortal , 1 Cor. 15.53 . This Mortal shall put on Immortality , our Bodies shall run parallel with Eternity , Luke 20.36 . Neither can they dye any more . Heaven is an healthful Climate , there is no Bill of Mortality there . If a Physician could give you a Receipt to keep you from Dying , what Sums of Mony would you give ? At the Resurrection Christ will give the Saints such a Receipt , Rev. 21.4 . There shall be no more death . 2. The second Privilege Believers shall have at the Resurrection , is , They shall be openly acquitted at the day of Judgment . Of the Day of Iudgment . Quest. WHat Benefits do Believers receive from Christ at the Resurrection ? Resp. 1. Their Bodies shall be raised up to Glory , and shall be openly acquitted at the day of Judgment , and crown'd with the full and perfect Enjoyment of God to all Eternity . 2. They shall be openly acquitted at the day of Iudgment . ] This is to be laid down for a Position , that there shall be a Day of Judgment , 2 Cor. 5.10 . For we must all appear before the Iudgment-Seat of Christ. This is the Grand Assizes ; the greatest Appearance that ever was : Now Adam shall see all his Posterity at once : We must all appear ; the greatness of Mens Persons doth not exempt them from Christ's Tribunal ; Kings and Captains are brought in trembling before the Lambs Throne , Rev. 6.15 . We must all appear , and appear in our own Persons , not by a Proxy . Quest. 1. How doth it appear that there shall be a Day a Iudgment ? Resp. Two ways . 1. By the Suffrage of Scripture , Eccles. 11.9.12.14 For God shall bring every work into Judgment , with every secret thing , Psal. 96.13 . For he cometh , for he cometh to judge the Earth . The Reduplication denotes the certainty , Dan. 7.9 . I beheld till the Thrones were cast down , and the ancient of days did sit , whose garment was white as snow . The Judgment was set , and the Books were opened . 2. It appears from the petty Sessions kept in a Man 's own Conscience ; when a Man doth Virtuously , Conscience doth excuse him , when evil Conscience doth arraign and condemn him . Now , what is this private Session kept in the Court of Conscience , but a certain fore-runner of that General Day of Judgment , when all the World shall be summoned to Gods Tribunal ? Quest. 2. Why must there be a Day of Iudgment ? Resp. That there may be a Day of Retribution , when God may render to every one according to his work . Things seem to be carried very unequally in the World : The Wicked do so prosper , as if they were rewarded for being Evil : And the Godly do so suffer , as if they were punished for being good . Therefore for the vindicating Gods Justice , there must be a day , wherein there shall be a righteous Distribution of Punishments and Rewards to Men , according to their Actions . Quest. 3. Who shall be Iudge ? Resp. The Lord Jesus Christ , Iohn 5.22 . The Father hath committed all Iudgment to the Son. It is an Article in our Creed , That Christ shall come to judge the Quick and the Dead . It is a great Honour put upon Christ : He who was himself judged , shall now be Judge : He who once hung upon the Cross , shall sit upon the Bench. Christ is fit to be Judge , as he partakes both of the Manhood and Godhead . 1. Of the Manhood : Being cloathed with the Humane Nature , he may be visibly seen of all : It is requisite the Judge should be seen , Rev. 1.7 . Behold he cometh with Clouds , and every Eye shall see him . 2. As he partakes of the Godhead : He is of infinite Prudence to understand all Causes brought before him : And of infinite Power to execute Offenders . He is described with seven Eyes , Zach. 3.9 . to denote his Prudence ; and a Rod of Iron , Psal. 2.9 . to denote his Power . He is so Wise that he cannot be deluded ; and so Strong that he cannot be resisted . Quest. 4. When will the Court fit , when will the time of Iudgment be ? Resp. For the Quando , or the time of the General Judgment , it is a Secret kept from the Angels , Matt. 24.36 . Of that day and hour knows no Man , no not the Angels of Heaven . But this is sure , it cannot be far off : One great sign of the approach of the Day of Judgment , is , That Iniquity shall abound , Matt. 24. Sure then this day is near at hand , for Iniquity did never more abound than in this Age : Lust grows hot and Love grows cold . This is certain , when the Elect are all converted , then Christ will come to Judgment : As he that owes a Ferry-boat , stays till all the Passengers are taken into his Boat , and then he rows away . So Christ stays till all the Elect are gathered in , and then he will hasten away to ●●dgment . Quest. 5. What shall be the modus or manner of Trial ? Resp. 1. The Citing of Men to the Court. The Dead are cited as well as the Living . Men when they Dye , avoid the Censure of our Law-Courts , but at the last Day , the Dead are cited to God's Tribunal , Rev. 20.12 . I saw the Dead Small and Great stand before God. This citing of Men will be by the Sound of a Trumpet , 1 Thes. 4.16 . and this Trumpet will sound so loud , that it will raise Men out of their Graves , Mat. 24.31 . Such as will not hear the Trumpet of the Gospel sound in their Ears , Repent and Believe , shall hear the Trumpet of the Arch-Angel sounding , Arise and be Iudged . 2. The approach of the Judge to the Bench. First , This will be terrible to the Wicked . How can a guilty Prisoner endure the sight of the Judge ? If Foelix trembled when Paul Preached of Judgment , Acts 24.25 . How will Sinners Tremble when they shall see Christ come to Judgment ? Christ is described ( sitting in Judgment ) with a Fiery Stream issuing from him , Dan. 7.10 . Now the Lamb of God will be turned into a Lion. The sight of Christ will strike Terrour into Sinners . As when Ioseph said to his Brethren , I am Ioseph whom ye sold into Egypt ; they were troubled at his Presence , Gen. 45.6 . Now , how did their Hearts smite them for their Sin ! So when Christ shall come to judge Men , and say , I am Jesus whom ye sinned against , I am Jesus whose Laws ye have broken , whose Blood ye despised , I am now come to Judge you . O what horror and amazement will take hold of Sinners ! they will be troubled at the Presence of their Judge . Secondly , The appro●ch of Christ to the Bench of Judicature , will be Comfortable to the Righteous . 1. Christ will come in Splendor and Great Glory . His first coming in the Flesh was obscure , Isa. 53.2 . He was like a Prince in Disguise ; but his Second coming will be illustrious , he shall come in the Glory of his Father , with the Holy Angels , Mark 8 38. O what a bright Day will that be , when such a number of Angels , those Morning Stars shall appear in the Air , and Christ the Sun of Righteousness shall shine in Splendour above the brightest Cherub ! 2. Christ will come as a Friend . Indeed if the Saints Judge were their Enemy , they might fear Condemning : But he who Loves them , and Pray'd for them is their Judge ; he who is their Husband is their Judge , therefore they need not fear but all things shall go well on their side . Thirdly , The Trial it self , which hath a Dark and a Light Side . 1. A Dark Side . It will fall heavy on the Wicked : The Judge being set , the Books are opened , Rev. 20.12 . The Book of Conscience , and the Book of God's Remembrance ; and now the Sinners Charge being Read , and all their Sins laid open , their Murder Drunkenness , Uncleanness , Christ will say , Sinner , what can you plead for your selves , that the Sentence of Death should not pass ? The Wicked being Convicted will be Speechless . Then follows that Dismal Sentence , Mat. 25.41 . Ite Maledicti , Depart from me ye Cursed into Everlasting-Fire , prepared for the Devil and his Angels . He that said to God Depart from me , Job 21.14 . and to Religion Depart from me , must now hear that Word pronounced from his Judge , Depart from me ; a dreadful Sentence , but Righteous , Psal. 51.4 . The Sinner himself shall cry Guilty . Though the Wicked have a Sea of Wrath , yet not one Drop of Injustice . And when once the Sentence is past , it is irreversible , there is no appealing to an Higher Court. 2. The Trial hath a Light side . It will be for the encreasing the Joy and Happiness of the Righteous : The Day of Judgment will be a Day of Iubile to them . I. At that Day Christ their Judge will own them by Name . Those whom the World scorn'd and look'd upon as Precisians and Fools , Christ will take by the Hand , and openly acknowledge them to be his Favourites . What is Christ's Confessing of Men , Luke 12.8 . but his open acknowledging them to be precious in his Eyes ? II. Christ as Judge will plead for them . It is not usual to be both Judge and Advocate , to sit on the Bench and to Plead ; but it shall be so at the Day of Judgment . First , Christ will plead his own Blood for the Saints . These Persons I have paid a Price for , they are the Travail of my Soul ; they have sinned , but my Soul was made an Offering for their Sin. Secondly , Christ will vindicate them from all unjust Censures . Here they were strangely mis-represented to the World as Proud , Hypocritical , Factious . Paul was called a Seditious Man , the Head of a Faction , Acts 24.5 . But at the Day of Judgment Christ will clear the Saints Innocency ; then he will bring forth their Righteousness as the Light , Psal. 37.6 . As he will wipe off Tears from their Eyes , so Dust from their Name . Moses when he was charg'd with Ambition , that he took too much upon him , comforted himself with this , To Morrow will the Lord shew who are his , Numb . 16.5 . So may the Saints when reproached , comfort themselves with the Day of Judgment ; then will Christ say who are his . Then the Saints shall come forth as the Wings of a Dove , covered with Silver . Thirdly , Christ as Judge will Absolve them before Men and Angels . As Pilate said of Christ , I find no Fault in this Man , John 18.38 . So will Christ say of the Elect , I find no Fault in them , I pronounce them Righteous . Then follows , Come ye Blessed of my Father , Inherit the Kingdom , Mat. 25.34 . As if Christ should say , O ye happy ones , the delight of my Soul , the Fruit of my Sufferings , stand no longer at the Bar , ye are Heirs apparent of the Crown of Heaven , enter and take possession . At the Hearing of this Sentence , with what ravishing Joy will the Saints be fill'd ? This Word , Come ye Blessed , will be Musick to their Ear , and a Cordial to their Heart . Fourthly , Christ will mention before Men and Angels all the Good Deeds the Saints have done , Mat. 25.35 . I was an Hungred and ye gave me Meat , I was Thirsty and you gave me Drink ; you that have wept in Secret for Sin , that have shewn any Love to Christ's Name , that have been rich in Good Works , Christ will take notice of it at the last Day , and say , Well done Good and Faithful Servants . He himself will be the Herauld to proclaim your Praises . Thus shall it be done to the Man whom Christ delights to Honour . Fifthly , Christ will call his Saints from the Bar , to sit upon the Bench with him to Judge the World. Iude 14. Behold the Lord cometh with Ten Thousands of his Saints to execute Iudgment upon all . 1 Cor. 6.2 . Know ye not that the Saints shall Iudge the World ? The Saints shall sit with Christ in Judicature , as Justices of Peace with the Judge ; they shall applaud Christs Righteous Sentence on the Wicked , and as it were Vote with Christ. This as it is a great Honour to the Saints , so it must needs add to the Sorrows of the Wicked , to see those whom they once hated and derided , to sit as Judges upon them . Sixthly , The Saints shall be fully Crowned with the Enjoyment of God for ever . They shall be in his sweet Presence , in whose Presence is fullness of Ioy , Psal. 16.11 . And this shall be for ever . The Banner of God's Love shall be eternally Display'd ; the Joys of Heaven are without intermission and expiration , 1 Thes. 4.17 . And so shall we be ever with the Lord. Use. As it is sad News to the Wicked , they shall not stand in Iudgment , Psal. 1.5 . They shall come to Judgment , but they shall not stand in Judgment , viz. they shall not stand acquitted , they shall not stand with Boldness , but sneak and hang down their Head , and not be able to look their Judge in the Face ; so it is great Consolation to the Godly . When the Apostle had said , The Lord shall descend from Heaven with a Shout , with the Voice of the Arch-Angel , and the Trump of God ; he presently adds , Wherefore comfort one another with these Words , 1 Thes. 4.16.18 . 1. The Day of Judgment is comfort , in respect of Weakness of Grace . A Christian is ready to be troubled , to see his Grace so minute and imperfect , but at the last Day if Christ find but a Dram of True Grace , it shall be accepted . If thine be true Gold , though it be many Grains too light , Christ will put his Merits into the Scales , and make it pass current . 2. It is a comfort to such of the Saints , who have met with Unrighteous Iudgment in the World , who have been wrong'd of their Estates in Law-Suits , or had their Lives taken away by an Unrighteous Sentence , Christ will judge over things again , and will give a Righteous Sentence ; if your Estates have been taken away wrongfully , you shall be restored a Thousand fold at the Day of Judgment . If you have lost your Lives for Christ , yet you shall not lose your Crown . You shall wear a Garland made of the Flowers of Paradise which fadeth not away . Bran. I. Meditate much upon the Day of Judgment . Feathers swim upon the Water , but Gold sinks into it . Light Feathery Christians flote in Vanity , they mind not the Day of Judgment , but Serious Spirits sink deep into the Thoughts of it . 1. The Meditation of this Last Day would make us very sincere . We would then labour to approve our Hearts to God the great Judge and Umpire of the World. 'T is easie to carry it fair before Men , but there is no Dissembling or Prevaricating with God , he sees what the Heart is , and will accordingly pass his Verdict . 2. The Meditation of Christ's coming to judge us , would keep us from Iudging our Brethren . We are apt to judge others as to their Final State , which is for Men to step into Christ's Place , and take his Work out of his Hand , Iam. 4.12 . Who art thou that judgest another ? Thou that passest a rash Sentence upon another , thou must come thy self shortly to be judged , and then perhaps he may be Acquitted , and thou Condemned . Bran. So demean and carry your selves , that at the Day of Judgment , you may be sure to be acquitted , and have those glorious Privileges the Saints shall be Crowned with . Quest. How is that ? Resp. 1. If you would stand acquitted at the Day of Judgment , then First , labour to get into Christ , Phil. 3.9 . That I may be found in him . Faith implants us into Christ , it in garrisons us in him ; and then there 's no Condemnation , Rom. 8.1 . There 's no standing before Christ but by being in Christ. Secondly , Labour for Humility . 'T is a kind of Self-Annihilation , 2 Cor. 12.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though I be nothing . Christian , hast thou Parts and Abilities , and dost thou cover them with the Vail of Humility ? As Moses when his Face shined , put a Vail over it . If thou art Humble , thou shalt be acquitted at the Day of Judgment , Iob 22.29 . He shall save the Humble Person . An Humble Man judgeth himself for his Sins , and Christ will acquit them who judge themselves . 2. If you would stand acquitted at the last Day , then keep a clear Conscience . Do not load your selves with Guilt , and furnish your Judge with matter against you . The Lord ( saith Paul , ) hath appointed a Day in which he would judge the World , Acts 17.21 . And how would Paul fit himself for that Day , Acts 24.16 . Herein I exercise my Self , to have always a Conscience void of Offence , towards God and towards Man. Be careful of the First and Second Table ; be Holy and Just. Have Hearts without false Aims , and Hands without false Weights ; keep Conscience as clear as your Eye , that no Dust of Sin fall into it . They that sin against Conscience , will be shy of their Judge . Such as take in Prohibited Goods , cannot endure to see the Searchers that are appointed to open their Packs . Christian , thy Pack will be opened at the last Day , I mean thy Conscience , and Christ is Searcher to see what Sins , what Prohibited Goods thou hast taken in ; and then he proceeds to Judgment . Oh be sure to keep a good Conscience ; this is the best way to stand with boldness at the Day of Judgment . The Voice of Conscience is the Voice of God ; if Conscience doth upon just Grounds acquit us , God will acquit us , 1 Iohn 3.21 . If our heart condemn us not , then have we confidence towards God. 3. If you would stand acquitted at the last Day , then trade your Talents for God's Glory . Lay out your selves for God ; Honour him with your Substance ; Relieve Christ's Members : This is the way to be acquitted . He that had Five Talents Traded them , and made them Five Talents more . His Lord said unto him , Well done Good and Faithful Servant , Matt. 25.21 . 4. If you would stand acquitted at the Day of Judgment , get an intire Love to the Saints , 1 Iohn 3.14 . We know we are passed from Death to Life , &c. Love is the truest Touch-stone of Sincerity . To love Grace for Grace , shews the Spirit of God to be in a Man. Doth Conscience witness for you ? Are you perfum'd with this sweet Spice of Love ? Do you delight most in those whom the Image of God shines ? Do you reverence their Graces ? Do you bear with their Infirmities ? A Blessed Evidence that you shall be acquitted in the Day of Judgment . We know that we have passed from Death to Life , because we love the Brethren . Of Obedience to God's Revealed Will. Deut. 27.9 , 10. Take heed and hearken O Israel , This Day thou art become the People of the Lord thy God ; thou shalt therefore obey the Voice of the Lord thy God , and do his Commandments . Quest. WHat is the Duty that God requireth of Man ? Resp. Obedience to his Revealed Will. It is not enough to Hear God's Voice , but we must Obey . Obedience is a part of that Honour we owe to God , Mal. 1.6 . If I am a Father , where is my Honour ? Obedience carries in it the Life-Blood of Religion . Obey the Voice of the Lord thy God , and do his Commandments . Obedience without Knowledge is Blind , and Knowledge without Obedience is Lame . Rachel was fair to look upon , but being barren said , Give me Children or I die . So if Knowledge doth not bring forth the Child of Obedience , it will Dye , 1 Sam. 15.22 . To obey is better than Sacrifice . Saul thought 't was enough for him to offer Sacrifice , though he disobeyed God's Command . No , to obey is better than Sacrifice . God disclaims Sacrifice , if Obedience be wanting , Ier. 7.22 . I spake not to your Fathers concerning Burnt-Offerings , but this thing commanded I them , saying , Obey my Voice . Not but that God did enjoyn those Religious Rights of Worship ; but the meaning is , God looked chiefly at Obedience , without which Sacrifice was but Devout Folly. The end why God hath given us his Law , is Obedience , Levit. 18.4 . Ye shall do my Iudgments , and keep my Ordinances . Why doth a King publish an Edict , but that it may be observed ? Quest. 1. What is the Rule of Obedience ? Resp. The Written Word . That is proper Ocedience which the Word requires ; our Obedience must correspond with the Word , as the Copy with the Original . To seem to be zealous , if it be not according to the Word , is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable , and God will say , quis quaesivint haec ? Who hath required this at your Hand ? Isa. 1.12 . The Apostle condemns the Worshipping of Angels , which had a shew of Humility , Col. 2.18 . The Jews might say , they were loath to be so bold as to go to God in their own Persons ; they would be more Humble , and prostrate themselves before the Angels , and desire them to present their Petitions to God. This shew of Humility was hateful to God , because there was no Word to warrant it . Quest. 2. What are the Right Ingredients into our Obedience to make it acceptable ? Or how must it be qualified ? Resp. 1. Obedience must be cum animi prolubio , Free and Chearful , else it is Pennance , not Sacrifice , Isa. 1.19 . If ye be Willing and Obedient , though we serve God with Weakness , let it be with Willingness . You love to see your Servants go chearfully about your Work. Under the Law God would have a Free-Will-Offering , Deut. 16.10 . Hypocrites obey God grudgingly and against their Will ; they do facere bonum , but not velle . Cain brought his Sacrifice but not his Heart . 'T is a true Rule , quicquid Cor non facit non fit , What the Heart doth not do , is not done . Willingness is the Soul of Obedience ; God sometimes accepts of Willingness without the Work , but never of the Work without Willingness . Chearfulness shews that there is Love in the Duty ; and Love doth to our Services , as the Sun doth to the Fruit , Mellow and Ripen them , and make them come off with a better Relish . 2. Obedience must be Devout and Fervent , Rom. 12.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fervent in Spirit , &c. Quae ebullit prae ardore , It alludes to Water that boils over . So the Heart must boil over with Hot Affections in the Service of God. The Glorious Angels who for their burning in Fervour and Devotion , are called Seraphims ; these God chooseth to serve him in Heaven . The Snail under the Law was unclean , because a dull Sloathful Creature . Obedience without Fervency , is like a Sacrifice without Fire . Why should not our Obedience be lively and Fervent ? God deserves the Flower and Strength of our Affections . Domitian would not have his Statue carved in Wood or Iron , but in Gold. Lively Affections make Golden Services . It is Fervency makes Obedience acceptable : Eliah was fervent in Spirit , and his Prayers opened and shut Heaven : And again he pray'd , and fire fell on his Enemies , 2 Kings 1.10 . Eliah's Prayer fetch'd Fire from Heaven , because being fervent it carried Fire up to Heaven : Quicquid decorum ex Fide proficiscitur , Aug. 3. Obedience must be extensive , it must reach to all Gods Commands , Psal. 119.6 . Then shall I not be ashamed ( or as it is in the Hebrew lo Ebosh , blush ) when I have respect to all thy Commandements . Quicquid propter Deum fit aequaliter fit . There is a Stamp of Divine Authority upon all Gods Commands ; and if I obey one Precept , because God Commands , I must obey all : True Obedience runs through all the Duties of Religion , as the Blood through all the Veins ; or the Sun through all the Signs of the Zodiack . A good Christian makes Gospel Piety and Moral Equity kiss each other : Herein some discover their Hypocrisie , they will obey God in some things which are more facile , and may raise their Repute ; but other things they leave undone , Mark 10.21 . One thing is lacking , Unum deest . Herod would hear Iohn Baptist , but not leave his Incest : Some will Pray , but not give Alms ; others will give Alms but not Pray , Matt. 23.23 . Ye pay Tithe of Mint and Anise , and have neglected the weightier things of the Law ▪ Iudgment , Mercy and Faith. The Badger hath one foot shorter than the other : So these are shorter in some Duties than in other . God likes not such partial Servants that will do some part of the work he sets them about , and leave the other undone . 4. Obedience must be sincere , viz. We must aim at the Glory of God in it . Finis specificat actionem : In Religion the end is all . The end of our Obedience must not be to stop the Mouth of Conscience , or to gain Applause and Preferment ; but that we may grow more like God , and bring more Glory to God , 1 Cor. 10.31 . Do all to the Glory of God. That which hath spoiled many glorious Actions , and made them lose their Reward , is , when Mens aims have been wrong : The Pharisees gave Alms , but blowed a Trumpet , that they might have Glory of Men , Matt. 6 : 2. Alms should shine , but not blaze . Iehu did well in destroying the Baal-worshippers , and God commended him for it ; but because his Aims were not good ( he aim'd at setling himself in the Kingdom ) therefore God look'd upon it no better than Murder , Hos. 1.4 . I will avenge the blood of Jezreel upon the House of Jehu . O let us look to our Ends in Obedience ; it is possible the Action may be right and not the Heart , 2 Chron. 25.2 . Amaziah did that which was right in the sight of the Lord , but not with a perfect Heart . Two things are chiefly to be eyed in Obedience , the Principle and the End : A Child of God , though he shoots short in his Obedience , yet he takes a right Aim . 5. Obedience must be in and thorough Christ , Eph. 1.6 . He hath accepted us in the Beloved . Not our Obedience , but Christs Merits , procure acceptance ; we must in every part of Worship , tender up Christ to God in the Arms of our Faith. Unless we serve God thus , in Hope and Confidence of Christs Merits , we do rather provoke God than please him : As when King Uzziah would offer Incense without a Priest , God was angry with him , and struck him with Leprosie , 2 Chron. 26.16 . So when we do not come to God in and thorough Christ , we offer up Incense to God without a Priest , and what can we expect but severe Rebukes ? 6. Obedience must be Constant , Psal. 106.3 . Blessed is he who doth righteousness , Be Col Gnet , at all times . True Obedience is not like an high Colour in a Fit , but it is a right Sanguine : It is like the Fire on the Altar , which was always kept Burning , Lev. 6.13 . Hypocrites Obedience is but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a Season : It is like plaistering Work , which is soon washed off ; but true Obedience is constant : Though we meet with Affliction , we must go on in our Obedience , Iob 17.9 . The Righteous shall hold on his way . We have vowed Constancy : We have vowed to renounce the Pomp and Vanities of the World , and to fight under Christ's Banner to the Death . When a Servant hath entred into Covenant with his Master , and the Indentures are sealed , then he cannot go back , he must serve out his time . There are Indentures drawn in Baptism , and in the Lords Supper : The Indentures are renewed and sealed on our part , that we will be Faithful and Constant in our Obedience : Therefore we must imitate Christ , who became obedient to the Death , Phil. 2.8 . The Crown is set upon the Head of Perseverance , Rev. 2.26 . He that keeps my works unto the end , to him will I give the morning Star. Use 1. This indicts such who live in a Contradiction to this Text ; they have cast off the Yoke of Obedience , Ier. 44.16 . As for the word which thou hast spoken to us in the Name of the Lord , we will not hearken unto thee . God bids Men pray in their Family , they live in the total Neglect of it : He bids them Sanctifie the Sabbath , they follow their Pleasures on that day . God bids them abstain from the Appearance of Sin , they do not abstain from the Act : They live in the act of Revenge ; in the Act of Uncleanness . This is an high Contempt of God ; 't is Rebellion , and Rebellion is as the Sin of Witchcraft . Quest. Whence is it Men do not obey God ? They know their Duty yet do it not ? Resp. 1. The not obeying of God is for want of Faith , Isa. 53.1 . Quis credidit ? Who hath believed our Report ? Did Men believe Sin were so bitter , that Hell followed at the Heels of it , Would they go on in Sin ? Did they believe there were such a Reward for the Righteous , that Godliness were Gain ? Would they not pursue it ? But they are Atheists , not fully captivated into the Belief of these things . Hence it is they obey not . This is Satan's Master-piece ; His Draw-net by which he drags Millions to Hell by keeping them in Infidelity , He knows if he can but keep them from believing the Truth , he is sure to keep them from obeying it . 2. The not obeying God is for want of Self-denial : God commands one thing and Mens Lusts command another ; and they will rather dye than deny their Lusts. Now if Lust cannot be denied , God cannot be obeyed . Use 2. Obey Gods Voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Beauty of a Christian. Quest. What are the great Arguments or Incentives to Obedience ? Resp. 1. Obedience makes us precious to God ; we shall be his Favourites ▪ Exod. 19.15 . If ye will obey my Voice , ye shall be a peculiar Treasure to me above all People ; you shall be my Portion , my Jewels , the Apple of mine Eye , I will give Kingdoms for your Ransom , Isa. 43.3 . 2. There is nothing lost by Obedience . To obey Gods Will is the way to have our Will. 1. Would we have a Blessing in our Estates ? Let us obey , Deut. 28.1 , 3. If thou shalt hearken to the Voice of the Lord , to do all his Commandments , Blessed shalt thou be in the field ; Blessed shall be thy Basket and thy store . To obey is the best way to thrive in our Estates . 2. Would we have a Blessing in our Souls , let us obey , Ier. 7.23 . Obey and I will be your God. My Spirit shall be your Guide , Sanctifier and Comforter , Heb. 5.9 . Christ became the Author of eternal Salvation to all them that obey him . While we please God we pleasure our selves : While we give him the Duty , he gives us the Dowry : We are apt to say as Amaziah , 2 Chron. 25.9 . What shall we do for the hundred Talents ? You see you lose nothing by obeying : The obedient Son hath the Inheritance setled on him : Obey and you shall have a Kingdom , Luke 12.32 . It is your Fathers good pleasure to give you a Kingdom . 3. What a Sin Disobedience is : 1. It is an irrational Sin. 2. We are not able to stand it out in Defiance against God ; 1 Cor. 10.22 . Are we stronger than he ? Will the Sinner go to measure Arms with God ? He is the Father Almighty , who can command Legions : If we have not strength to resist him , it is irrational to disobey him . 2. It is irrational , as it is against all Law and Equity : We have our daily Subsistence from God ; in him we live and move : Is it not equal , that as we live by him , we should live to him ? That as God gives us our Allowance , so we should give him our Allegiance ? 2. It is a destructive Sin , 1 Thess. 7.8 . The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire , taking Vengeance on them who obey not the Gospel . He who refuseth to obey Gods Will in commanding , shall be sure to obey his Will in punishing : The Sinner , while he thinks to slip the knot of Obedience , twists the Cord of his own Damnation : He perisheth without excuse ; he hath no Plea or Apology to make for himself , Luke 12.47 . The Servant which knew his Lords will , but did it not , shall be beaten with many stripes . God will say , why did ye not obey ? You knew to do good , but did it not , therefore your Blood is upon your own Head. Quest. What means shall we use that we may obey ? Resp. 1. Serious Consideration : Consider Gods Commands are not grievous : He commands nothing unreasonable , 1 Iohn 5.3 . It is easier to obey the commands of God than Sin : The Commands of Sin are Burdensome : Let a Man be under the power of any Lust , How doth he tire himself ? What Hazards doth he run , even to the endangering his Health and Soul , that he may satisfie his Lust ? What tedious Journeys did Antiochus Epiphanes take in persecuting the Jews ? Ier. 9.5 . They weary themselves to commit Iniquity ; and are not Gods commands more easie to obey ? Chrysost. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Virtue is easier than Vice ; Temperance is less Burdensome than Drunkenness : Some have gone with less pains to Heaven , than others have to Hell. Consideration 2. God commands nothing but what is Beneficial , Deut. 10.12 , 13. O Israel what doth the Lord require of thee , but to fear the Lord thy God , and to keep his Statutes , which I command thee this day for thy good ? To obey God , is not so much our Duty as our Privilege : His commands carry Meat in the Mouth of them : He bids us repent ; and why ? That our Sins may be blotted out , Acts 3.19 . He commands us to believe : And why ? That we may be saved , Acts 16.31 . There is love in every command . As if a King should bid one of his Subjects dig in a Gold Mine , and then take the Gold to himself . 2. Earnest Supplication : Implore the help of the Spirit to carry us on in Obedience : Gods Spirit makes Obedience easie and delightful : If the Loadstone draw the Iron ; now it is not hard for the Iron to move : If Gods Spirit quicken and draw the Heart ; now it is not hard to obey . When a Gale of the Spirit blows ; now we go full Sail in Obedience : Turn that Promise into a Prayer , Ezek. 36.27 . I will put my Spirit within you , and cause you to walk in my Statutes . The Promise encourageth us , the Spirit inables us to Obedience . Of LOVE . THE Rule of Obedience being the Moral Law comprehended in the Ten Commandements ; the next Question is , Quest. What is the Sum of the Ten Commandements ? Resp. The Summ of the Ten Commandements , is to love the Lord our God , with all our Heart , with all our Soul , with all our Strength , and with all our Mind , and our Neighbour as our selves , Deut. 6.5 . Thou shalt love the Lord thy God , with all thy Heart , and with all thy Soul , and with all thy might . The Duty call'd for is Love , yea the strength of Love , with all thy Heart : God will lose none of our Love. Love is the Soul of Religion , and that which goes to the right constituting a Christian : Love is the Queen of the Graces ; it shines and sparkles in Gods Eye , as the precious Stones did on the Breast-plate of Aaron . Quest. 1. What is Love ? Resp. It is an Holy Fire kindled in the Affections , whereby a Christian is carried out strongly after God as the Supreme Good. Quest. 2. What is the antecedent of Love to God ? Resp. The Antecedent of Love is Knowledge : The Spirit shines upon the Understanding , and discovers those Orient Beauties in God , his Wisdom , Holiness , Mercy , and these are the Lenocinium , the Load-stone to entice and draw the Love to God : Ignoti nulla Cupido : Such as know not God cannot love him : If the Sun be set in the Understanding , there must needs be night in the Affections . Quest. 3. Wherein doth the formal Nature of Love consist ? Resp. The Nature of Love is in delighting in the Object : Complacentia amantis in amato , Aquin. This is our loving God , our taking delight in him , Psal. 37.4 . Delight thy self in the Lord : As a Bride delights in her Jewels . Grace changeth a Christians Aims and Delights . Quest. 4. How must our Love to God be qualified ? Resp. 1. If it be a sincere Love , we must love God with all our Heart : In the Text , Thou shalt love the Lord thy God , Becol Leuauca , with all thy Heart . God will have the whole Heart ; we must not divide our Love between God and Sin : The true Mother would not have the Child divided : Nor will God have the Heart divided ; it must be the whole Heart . 2. We must love God propter se , for himself , for his own intrinsick Excellencies : We must love him for his Loveliness ; Meretricius est amor plus annulum quam sponsum amare . It is an Harlots Love to love the Portion more than the Person . Hypocrites love God because he gives them Corn and Wine : We must love God for himself ; for those shining Perfections which are in him . Gold is loved for it self . 3. We must love God with all our might . In the Hebrew Text our Vehemency . We must love God quoad posse , as much as we are able : Christians should be like Seraphins burning in Holy Love : We can never love God so much as he deserves : The Angels in Heaven cannot love God so much as he deserves . 4. Love to God must be Active in its Sphere : Love is an Industrious Affection ; it sets the Head a studying for God , Hands a working , Feet a running in the ways of his Commandements ; it is called the Labour of Love , 1 Thess. 1.3 . Mary Magdalen loved Christ , and poured her Oyntments on him . We think we can never do enough for the Person whom we love . 5. Love to God must be Superlative : God is the Quintessence of Beauty , a whole Paradise of Delight ; and he must have a Priority in our Love : Our Love to God must be above all things besides ; as the Oyl swims above the Water : We must love God above Estate , Relations ; great is the Love to Relations . There is a Story in the French Academy , of a Daughter , who when her Father was condemned to dye by Famine , gave him suck with her own Breasts . But our Love to God must be above Father and Mother , Matt. 10.37 . We may give the Creature the Milk of our Love , God must have the Cream : The Spouse keeps the Juice of her Pomgranate for Christ , Cant. 8.2 . 6. Our Love to God must be constant , like the Fire the vestal Virgins kept in Rome , which did not go out . Love must be like the motion of the Pulse , it beats as long as there is Life , Cant. 8.7 . Many Waters cannot quench Love , not the Waters of Persecution , Eph. 3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rooted in love . A Branch withers that doth not grow on a Root : That Love may not dye , it must be well rooted . Quest. 5. What are the visible Signs of our Love to God ? Resp. 1. If we love God , then our Desire is after him , Isa. 26.8 . The desire of our Soul is to thy Name . He who loves God breaths after Communion with him , Psal. 42.2 . My Soul thirsts for the living God. Persons in Love desire to be oft conferring together : He who loves God desires to be much in his Presence : He loves the Ordinances , they are the Glass where the Glory of God is resplendent : In the Ordinances we meet with him whom our Soul loves : We have Gods Smiles and Whispers , and some Fore-tasts of Heaven : Such as have no desire after Ordinances , have no love to God. 2. The second Visible Sign : He who loves God cannot take Contentment in any thing without him : An Hypocrite who pretends to love God , give him but Corn and Wine , and he can be content without God : But a Soul fired with love to God cannot be without him . Lovers faint away if they have not a sight of the Object loved . A gracious Soul can want Health , but not want God who is the Health of his Countenance , Psal. 43.5 . If God should say to a Soul that intirely loves him , Take thy Ease , swim in Pleasure , solace thy self in the Delights of the World , but thou shalt not enjoy my Presence ; this would not content the Soul. Nay , if God should say , I will let thee be taken up to Heaven , but I will retire into a withdrawing Room , and thou shalt not see my Face : This would not content the Soul ; it is an Hell to want God. The Philosopher saith , There can be no Gold without the Influence of the Sun : There can be no golden Joy in the Soul , without Gods sweet Presence and Influence . 3. The third visible Sign : He who loves God , hates that which would separate between him and God , and that is Sin : Sin makes God hide his Face ; it is like an Incendiary which parts chief Friends . Therefore the Keneness of a Christians Hatred is set against Sin , Psal. 119.128 . I hate every false way . Antipathies can never be reconciled ; one cannot love Health but he must hate Poyson : So we cannot love God , but we must hate Sin , which would destroy our Communion with him . 4. The fourth visible Sign is Sympathy : Friends that love do grieve for the Evils which befall each other . Homer describing Agamemnon's Grief , when he was forced to Sacrifice his Daughter , brings in all his Friends weeping with him , and accompanying him to the Sacrifice in Mourning : Lovers grieve together : If we have true Love in our Heart to God , we cannot but grieve for those things which grieve him : We shall lay to Heart his Dishonours : The Luxury , Drunkenness , Contempt of God and Religion , Psal. 119.136 . Rivers of Tears run down mine eyes , &c. Some speak of the Sins of others , and make a laughing at them ; sure they have no love to God , who can laugh at that which grieves his Spirit . Doth he love his Father , who can laugh to hear him Reproached ? 5. The Fifth Visible Sign . He who loves God , labours to render him Lovely to others ; he not only admires God , but speaks in his Praises , that he may allure and draw others to be in love with God. She that is in Love , will commend her Lover . The Love-sick Spouse extols Christ , she makes a Panegyrical Oration of his worth , that she might perswade others to be in love with him , Cant. 5.11 . His Head is as the most Fine Gold. True love to God cannot be silent , it will be elegant in setting forth God's Renown ; no better sign of loving God , than by making him appear Lovely , and so drawing Proselytes to him . 6. The Sixth Visible Sign . He who loves God , weeps bitterly for his Absence . Mary comes weeping , they have taken away my Lord , John 20.2 . One cries , my Health is gone , another my Estate is gon ; but he who is a Lover of God , cries out , my God is gone , I cannot enjoy him whom I love . What can all Worldly Comfors do , when once God is absent ? It is like a Funeral Banquet , where there is much Meat , but no Chear , Iob 30.28 . I went Mourning without the Sun. If Rachel Mourned so for the loss of her Children , what Vail or Pensil can shadow out the Sorrow of that Christian , who hath lost God's sweet Presence ? Such a Soul pours forth Floods of Tears , and while it is lamenting , seems to say thus to God , Lord , thou art in Heaven hearing the Melodious Songs and Triumphs of Angels ; but I sit here in the Vally of Tears , weeping because thou art gone . O when wilt thou come to me and revive me with the Light of thy Countenance ? Or , Lord if thou wilt not come to me , let me come to thee , where I shall have a perpetual Smile of thy Face in Heaven , and shall never more Complain , My Beloved hath withdrawn himself . 7. The Seventh Visible Sign . He who loves God , is willing to do and Suffer for him . He subscribes to God's Commands ; he submits to his Will. First , He subscribes to Gods Commands . If God bids him Mortifie Sin , Love his Enemies , be Crucified to the World , he obeys : 'T is a vain thing for a Man to say he loves God , and slights his Commands . Secondly , He submits to God's Will. If God will have him suffer for him , he doth not Dispute but Obey , 1 Cor. 13.7 . Love endureth all things . Love made Christ suffer for us , and Love will make us suffer for him . It is true every Christian is not a Martyr , but he hath a Spirit of Martyrdom in him . He hath a Disposition of Mind to suffer , if God call him to it , 2 Tim. 4.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am ready to be Offered up : Not only the Sufferings were ready for Paul , but he was ready for the Sufferings . Origen chose rather to live despised in Alexandria , than with Plotinus to deny the Faith , and be great in the Princes Favour , Rev. 12.11 . Many say they love God , but will not suffer the loss of any thing for him . If Christ should have said to us , I love you well , you are dear to me , but I cannot suffer for you , I cannot lay down my Life for you , we should have questioned his Love very much . And may not the Lord question ours , when we pretend Love to him , but will endure nothing for his sake ? Use 1. What shall we say to them who have not a Dram of Love in their Hearts to God ? They have their Life from him , yet do not Love him . God spreads their Table every Day , yet they do not Love him . Sinners dread God as a Judge , but do not love him as a Father . All the strength in the Angels cannot make the Heart love God : Judgments will not do it . Only Omnipotent Grace can make a Stony Heart melt in Love. How sad is it to be void of Love to God. When the Body is cold , and hath no heat in it , 't is a sign of Death : He is Spiritually Dead , who hath no heat of Love in his Heart to God. Shall ever such live with God , that do not love him ? Will God lay an Enemy in his Bosom ? Such as will not be drawn with Cords of Love , shall be bound in Chains of Darkness . Use 2. Let us be perswaded to love God with all our Heart and Might ; O let us take our Love off from other things , and place it upon God. Love is the Heart of Religion , the Fat of the Offering . 'T is the Grace which Christ enquires most after , Iohn 21.15 . Peter , lovest thou me ? Love makes all our Services Acceptable , it is the Musk that perfumes them . 'T is not so much Duty , as Love to Duty God delights in ; therefore Serving and Loving God are put together , Isa. 56.6 . 'T is better to Love him than to Serve him . Obedience without Love , is like Wine without the Spirits . O then be perswaded to love God with all your Heart and Might . To perswade to this Virgin Affection of Love , 1. 'T is nothing but your Love God desires . The Lord might have demanded your Children to be offered in Sacrifice ; he might have bid you Cut and Launce your Selves , or lain in Hell a while ; but he only desires your Love ; he would only have this Flower . Is this an hard Request to Love God ? Was ever any Debt easier paid than this ? Is it any labour to the Wife to Love her Husband ? Love is delightful . Non potest Amor esse , & dulcis non esse , Bern. What is there in our Love that God should desire it ? Why should a King desire the Love of a Woman that is in Debt , and Diseased ? God doth not want our Love. There are Angels enough in Heaven to Adore and Love him . What is God the better for our Love ? It adds not the least Cubit to his Essential Blessedness . God doth not need our Love , yet seeks it . Why doth God desire us to give him our Heart ? Prov. 23.26 . Not that he needs our Heart , but that he may make it better . 2. Great will be our Advantage if we love God. God doth not court our Love that we should lose it , 1 Cor. 2.9 Eye hath not seen , nor Ear heard the things which God hath prepared for them that love him . If you will Love God , you shall have such a Reward as exceeds your Faith. God will betroth you to himself in the dearest Love , Hos. 2.19 . I will betroth thee unto me for ever in Loving-Kindness and Mercies . Zeph. 3.17 . The Lord thy God will rejoyce over thee with Ioy , he will rest in his Love. If you love God , he will interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry , he will set a Crown on your Head. Vespasian the Emperor gave a great Reward to a Woman who came to him , and professed she Loved him . God gives a Crown of Life to them that Love him , Iames 1.12 . 3. Love is the only Grace that shall live with us in Heaven . In Heaven we shall need no Repentance , because we have no Sin ; no Faith , because we shall see God Face to Face . But Love to God shall abide for ever . Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never faileth , 1 Cor. 13.8 . How should we nourish this Grace which shall out-live all the Graces , and run parallel with Eternity ! 4. Our Love to God is a sign of his Love to us , 1 Iohn 4.19 . We love him , because he first loved us . By Nature we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have no Love to God , we have Hearts of Stone , Ezek. 36.1 . And how can any love be in Hearts of Stone ! Our Loving God is from his Loving us . If the Glass burn , it is because the Sun hath shined on it , else it could not burn : If our Hearts burn in Love , 't is a sign the Sun of Righteousness hath shined upon us . Quest. How shall we do to Love God aright ? Resp. 1. Wait on the Preaching of the Word . As Faith comes by Hearing , so doth Love : The Word sets forth God in his incomparable Excellencies ; it doth decipher and pencil him out in all his Glory , and a sight of his Beauty inflames Love. 2. Beg of God that he will give you an Heart to Love him . When King Solomon asked Wisdom of God , the Speech pleased the Lord , 1 Kings 3.10 . So when thou cryest to God , Lord give me an Heart to love thee , 't is my Grief I can Love thee no more . Sure this Prayer pleaseth the Lord , and he will pour of his Spirit upon thee , whose Golden Oyl will make the Lamp of thy Love burn bright . 3. You who have Love to God , keep it Flaming upon the Altar of your Heart . Love , as Fire , will be ready to go out , Rev. 2.4 . Thou hast left thy first Love. Through neglect of Duty , or too much love of the World , our love to God will cool . O preserve your love to God : As you would be careful to preserve the Natural Heat in your Body ; so be careful to preserve the Heat of Love to God. Love is like Oyl to the Wheels , it quickens us in God's Service . When you find your Love abate and cool , use all means for quickening ; when the Fire is going out , you throw on Fuel . When the Flame of Love is going out , make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning . Of the Commandments . Exod. 20.1 , 2. And God spake all these Words saying , I am the Lord thy God , &c. Quest. What is the Preface to the Ten Commandments ? Resp. The Preface to the Ten Commandments , is I am the Lord thy God. Where observe First the Preface to the Preface , God spake all these Words , saying . 2. The Preface it self to the Commandments , I am the Lord thy God. 1. I begin with the First , the Preface to the Preface , vaiedabbur elohim , God spake all these Words , saying , &c. This is like the Sounding of a Trumpet before a Solemn Proclamation , [ God spake ; ] other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets , Luke 1.70 . but here God spake in his own Person . Quest. How may we understand this , [ God spake , ] he hath no Bodily Parts or Organs of Speech ? Resp. God made some intelligible sound , or formed a Voice in the Air , which was to the Jews as God's very speaking to them . In the Text , 1. The Law-giver , God , [ God spake . ] 2. The Law it self , [ all these Words . ] 1. The Law-giver , [ God spake : ] There are Two things requisite in a Law-giver . First , Wisdom . Laws are Founded upon Reason ; and he must be Wise that makes Laws . God in this respect is most fit to be a Lawgiver ; he is Wise in Heart , Job 9.4 . He hath a Monopoly of Wisdom , 1 Tim. 1.17 . The only Wise God. Therefore he is the fittest to Enact and Constitute Laws . 2. The Second thing requisite in a Law-giver is Authority . If a Subject make Laws , though never so wise , yet they want the stamp of Authority . God hath the Supream Power in his Hand ; he derives a being to all ; and he who gives Men their Lives , hath most right to give them their Laws . 2. The Law it self , [ all these Words ; ] that is , all the Words of the Moral Law , which is usually stiled the Decalogue , or Ten Commandments . It is call'd the Moral Law , because it is the Rule of Life and Manners . St. Chrysostom compares the Scripture to a Garden ; the Moral Law is a chief Flower in it ; the Scripture is a Banquet , the Moral Law the chief Dish in it . First , The Moral Law is perfect , Psal. 19.7 . The Law of the Lord is Perfect . It is an exact Model and Platform of Religion ; it is the Standard of Truth , the Judge of Controversies , the Pole-Star to direct us to Heaven , Prov. 6.23 . The Commandment is a Lamp. Though the Moral Law be not a Christ to Justifie us , yet it is a Rule to instruct us . Secondly , The Moral Law is unalterable ; it remains still in force . Though the Ceremonial and Judicial Laws are abrogated , yet the Moral Law delivered by God's own Mouth is to be of perpetual use in the Church . Therefore the Law was written in Tables of Stone , to shew the perpetuity of it . Thirdly , The Moral Law is very illustrious and full of Glory . God did put Glory upon it in the manner of the Promulgation of it . 1. The People before the Moral Law was delivered , were to wash their Cloaths , Exod. 19.10 . Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law. 2. There were Bounds set that none might touch the Mount , Exod. 19.12 . which was to breed in the People reverence to the Law. 3. God wrote the Law with his own Finger , Exod. 31.18 . Which was such an Honour put upon the Moral Law , as we read of no other Writing . God did by some mighty Operation make the Law legible in Letters , as if it had been written with his own Finger . 4. God's putting the Law in the Ark to be kept , was another signal Mark of Honour put upon it . The Ark was the Cabinet in which God put the Ten Commandments , as Ten Jewels . 5. At the delivery of the Moral Law there was the attendance of many Angels , Deut. 32. Here was a Parliament of Angels called , and God himself was the Speaker . Use 1. Here we may take notice of God's Goodness , who hath not left us without a Law. Therefore the Lord doth often set it down as a Demonstration of his Love , in giving his Commandments , Psal. 147.20 . He hath not dealt so with any Nation , and as for his Iudgments they have not known them . Nehem. 9.13 . Thou gavest them true Laws , Good Statutes and Commandments . What a strange Creature would Man be , if he had no Law to direct him ? There would be no living in the World ; we should have none born but Ishmaels , every Man's Hand would be against his Neighbour . Man would grow wild if he had not Affliction to ●ame him , and the Moral Law to guide him . The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety . Use 2. If God spake all these Words of the Moral Law , then it condemns , First , The Marcionites and Manichees , who spake slightly , yea , blasphemously of the Moral Law ; they say it is below a Christian , it is Carnal ; which the Apostle con●u●es , when he saith , The Law is Spiritual , but I am Carnal , Rom. 7.14 . Secondly , The Antinomians , who will not admit the Moral Law to be a Rule to a Believer . We say not he is under the Curse of the Law , but the Commands ; we say not the Moral Law is a Christ , but it is a Star to lead one to Christ ; we say not it doth Save , but it doth Sanctifie . They who cast God's Law behind their Backs , God will cast their Prayers behind his Back . They who will not have the Law to Rule them , shall have the Law to Judge them . Thirdly , The Papists ; who ( as if Gods Law were imperfect , and when he spake all these Words , he did not speak enough , ) add their Canons and Traditions to the Moral Law. This is to tax Gods Wisdom , as if he knew not how to make his own Law. And surely 't is an high provoking Sin , Rev. 22.18 . If any Man shall add to these Words , God shall add unto him the Plagues written in this Book . As it is a great evil to add any thing to a Man 's sealed Will , so much more to add any thing to that Law God himself spake , and wrote with his own Fingers . Use 3. If God spake all these Words , viz. of the Moral Law , then this presseth upon us several Duties . 1. If God spake all these Words , then we must hear all these Words ; the Words which God speaks are too precious to be lost . As we would have God hear all our Words when we Pray , so we must hear all his Words when he speaks . We must not be as the deaf Adder which stoppeth her Ears . He that stops his Ears when God cries , shall cry himself and not be heard . 2. If God spake all these Words , then we must attend to them with Reverence . Every Word of the Moral Law is an Oracle from Heaven , God himself is the Preacher ; this calls for Reverence . If a Judge gives a Charge upon the Bench , all attend with Reverence . In the Moral Law God himself gives a Charge , God spake all these Words ; therefore with what Veneration should we attend ? Moses was to put off his Shoes from his Feet ( in token of Reverence , ) when God was about to speak to him , Exod. 3.5 , 6. 3. If God spake all these Words of the Moral Law , then we must remember them . Sure all God speaks is worth remembring ; those Words are weighty which concern Salvation , Deut. 32.47 . It is not a vain thing for you , because it is your Life . Our Memory should be like the Chest in the Ark where the Law was kept : Gods Oracles are Ornaments , and shall we forget them , Ier. 2.32 . Can a Maid forget her Ornaments ? 4. If God spake all these Words , then believe them . See the Name of God written upon every Commandment . The Heathens that they might gain Credit to their Laws , reported that they were inspired by the Gods at Rome . The Moral Law fetcheth its Pedigree from Heaven , ipse dixit , God spake all these Words . Shall we not give credit to the God of Heaven ? How would the Angel confirm the Women in the Resurrection of Christ , Mat. 28.7 . Lo ( saith he , ) I have told you ; I speak in the Word of an Angel. Much more should the Moral Law be believed , when it comes to us in the Word of a God. God spake all these Words . Unbelief enervates the Virtue of God's Word , and makes it prove Abortive , Heb. 4.2 . The Word did not profit , not being mixed with Faith. Eve gave more credit to the Devil when he spake , than she did to God. 5. If God spake all these words ▪ then love the Commandments , Psal. 119.97 . O how love I thy Law ? It is my Meditation all the day . Consider how I love thy Precepts , Psal. 119.159 . The Moral Law is the Copy of Gods Will ; our Spiritual Directory ; it shews what Sins to avoid , what Duties to pursue : The Ten Commandments are a Chain of Pearl to adorn us : They are our Treasury to enrich us : They are more precious than Lands of Spices or Rocks of Diamonds , Psal. 119.72 . The Law of thy mouth is better unto me than thousands of Gold and Silver . The Law of God hath Truth and Goodness in it , Nehem. 9.13 . Truth , for God spake it ; and Goodness , for there is nothing the Commandment enjoyns but is for our good : O then let this command our Love. 6. If God spake all these words , Then teach your Children the Law of God , Deut. 6.7 . These words which I command thee this day shall be in thy Heart , and thou shalt teach them diligently to thy Children : He who is Godly is both a Diamond and a Load stone ; a Diamond for the sparkling of his Grace ; and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts : Vir bonus magis aliis prodest quam sibi : You that are Parents discharge your Duty : Though you cannot impart Grace to your Children , yet you may impart Knowledge : Let your Children know the Commandments of God , Deut. 11.19 . Ye shall teach them your Children : You are careful to leave your Children a Portion : Leave the Oracles of Heaven with them ; instruct them in the Law of God : If God spake all these words , you may well speak them over again to your Children . 7. If God spake all these words , then the Moral Law must be obeyed : If a King speaks , his words command Allegiance : Much more when God speaks , all his words must be subscribed to : Some will obey partially , obey some Commandments , not others ; like a Plow , which when it comes to a stiff piece of Earth makes a Baulk . But God that spake all the words of the Moral Law , will have all obeyed . God will not dispense with the Breach of one Law : Indeed Princes for special Reasons , dispense sometimes with Penal Statutes , and will not take the Severity of the Law. But God who spake all these words , binds Men with a Subpoena to yield Obedience to every Law. This condemns the Church of Rome , who instead of obeying the whole Moral Law , blot out one Commandment , and dispense with others . 1. They leave out the second Commandment out of their Catechises , because it makes against Images ; and to fill up the number of Ten , they divide the Tenth Commandment into two . Thus they run themselves into that dreadful Premunire , Rev. 22.19 . If any Man shall take away from the words of this Book , God shall take away his part out of the Book of Life . 2. As they blot out one Commandment , and cut that knot which they cannot untye , so they dispense with other Commandments : They dispense with the sixth Commandment , making Murther Meritorious in case of propagating the Catholick Cause : They dispense with the seventh Commandment , wherein God forbids Adultery : The Pope dispenseth with the Sin of Uncleanness , yea Incest , only paying such Fines and Summs of Mony into his Coffer . No wonder the Pope takes Men off from their Loyalty to Kings and Princes , when he teacheth them Disloyalty to God. Some of the Papists say expresly in their Writings , That the Pope hath Power to dispense with the Laws of God , and can give Men a License to break the Commandments of the Old and New Testament : That such a Religion ever get foot in England , the Lord in Mercy prevent . If God spake all the Commandments , then we must obey all : He who breaks this Hedge of the Commandments a Serpent shall bite him . Object . But what Man alive can obey all Gods Commandments ? Resp. To obey the Law in a legal Sense , viz. To do all the Law requires , no Man alive can : Sin hath cut the Lock of original Righteousness , where our strength lay : But in a true Gospel Sense , we may so obey the Moral Law , as to find Acceptance . Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law , Psal. 119.166 . I have done thy Commandments . Not I have done all I should do , but I have done all I am able to do ; and wherein our Obedience comes short , we look up to the perfect Righteousness and Obedience of Christ , and hope for Pardon through his Blood. This is Evangelically to obey the Moral Law ; which though it be not to Satisfaction , yet it is to Acceptation . Thus I have done with the first , The Preface to the Preface , God spake all these words : I should now come to the second , the Preface it self to the Commandments , I am the Lord thy God , &c. Of the Commandments . Exod. 20.2 . I am the Lord thy God , &c. 2. THE Preface it self , which consists of three parts : 1. I am the Lord thy God : 2. Which have brought thee out of the Land of Egypt : 3. Out of the House of Bondage . 1. I am the Lord thy God. ] Where we have a Description of God : 1. By his Essential Greatness , I am the Lord : 2. By his relative Goodness , Thy God. 1. By his essential greatness , I am the Lord ; or as in the Hebrew , Iehovah . This name of God sets forth his Majesty : Sanctius habitum fuit , saith Buxtorf , the name Iohavah was had in more Reverence among the Jews , than any other name of God ; it signifies Gods Self-sufficiency , Eternity , Independency , Immutability , Mal. 3.6 . Use 1. If God be Iehovah , the Fountain of being , who can do what he will , let us fear this great Lord , Deut. 28.58 . That thou maist fear Hashem , Hanicbad Jehovah , this glorious and fearful name Jehovah . Use 2. If God be Iehovah , the supream Lord , then it condemns the Blasphemous Papists who speak after this manner , Our Lord God the Pope : Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors , when he Usurps Gods Title , Shewing himself that he is God , 2 Thess. 2.4 . The Pope goes to make himself Lord of Heaven , for he will Canonize Saints there : Lord of Earth ; for with his Keys he doth bind and loose whom he pleaseth : Lord of Hell , for he can free Men out of Purgatory : But God will pull down these Plumes of Pride , He will consume this Man of sin with the breath of his mouth , and the brightness of his coming , 2 Thess. 2.8 . Use 3. God is described by his relative goodness , Eloeka , Thy God : Had God only called himself Iehovah , it might have terrified us and made us fly from him ; but when he saith , Thy God , this may allure and draw us to him : This , though a Preface to Law , is pure Gospel . This word Eloeka , Thy God , is so sweet , that we can never suck out all the Hony in it . I am thy God , not only by Creation , but by Election . This word Thy God , though it was spoken to Israel , yet it is a Charter belongs to all the Saints : For the further Explication , here are three Questions . Quest. 1. How God comes to be our God ? Resp. Through Jesus Christ : Christ is a middle Person in the Trinity : He is Emanuel , God with us : He brings two differing Parties together : He makes our Nature lovely to God , and Gods Nature lovely to us : He by his Death causeth Friendship , yea , Union : He brings us within the Verge of the Covenant , and so God becomes our God. Quest. 2. What doth this imply , God being our God ? Resp. It is comprehensive of all good things : God is our strong Tower ; our Fountain of living Water ; our Salvation : More particularly , God being our God , implies the sweetest Relation . 1. The Relation of a Father , 2 Cor. 6.18 . I will be a Father unto you : A Father is full of tender care for his Child : Who doth he settle the Inheritance upon but his Child ? God being our God will be a Father to us ; a Father of Mercy , 2 Cor. 1.3 . the everlasting Father , Psal. 9.7 . If God be our God , we have a Father in Heaven that never dies . 2. It imports the Relation of an Husband , Isa. 54.5 . Thy Maker is thy Husband . If God be our Husband , he esteems us precious to him as the Apple of his Eye , Zech. 2.8 . He imparts his Secrets to us , Psal. 25.14 . He bestows a Kingdom upon us for our Dowry , Luke 12.32 . Quest. 3. How may we come to know this Covenant-Union , That God is our God ? Resp. 1. By having his Graces planted in us : Kings Children are known by their costly Jewels : It is not having common Gifts which shews we belong to God ; many have the Gifts of God without God ; but it is Grace gives us a true genuine Title to God. In particular , Faith is Vinculum Unionis , the Grace of Union : By this we may spell out our Interest in God. Faith doth not as the Mariner , cast its Anchor downwards , but upwards ; it trusts in the Mercy and Blood of God , and trusting in God , engageth him to be our God : Other Graces make us like God , Faith makes us one with him . 2. We may know God is our God , by having the Earnest of his Spirit in our Hearts , 2 Cor. 1.22 . God often gives the Purse to the Wicked , but the Spirit only to such as he intends to make his Heirs . 1. Have we had the Consecration of the Spirit ? If we have not had the Sealing work of the Spirit , have we had the Healing work , 1 Iohn 2.20 . Ye have an Unction from the Holy One. The Spirit where it is , stamps the Impress of its own Holiness upon the Heart : It embroiders and bespangles the Soul , and makes it all glorious within . 2. Have we had the Attraction of the Spirit ? Cant. 1.4 . Draw me , we will run after thee . Hath the Spirit , by its magnetick Vertue , drawn our Hearts to God ? Can we say , as Cant. 1.7 . O thou whom my Soul loveth . Is God our Paradise of Delight ? Our Segullah , or chief Treasure ? Are our Hearts so chained to God , that no other Object can inchant us or draw us away from him ? 3. Have we had the Elevation of the Spirit ? Hath it raised our Hearts above the World ? Ezek. 3.14 . The Spirit lifted me up . Hath the Spirit made us superna anhelare , seek the things above , where Christ is ? Though our Flesh is on Earth , is our Heart in Heaven ? Though live here , trade above ? Hath the Spirit thus lifted us up ? By this we may come to know , that God is our God : Where God gives his Spirit for an Earnest , there he gives himself for a Portion . 3. We may know God is our God , if he hath given us the Hearts of Children . Have we obediential Hearts ? Psal. 27.8 . Do we subscribe to Gods Commands , when his Commands cross our Will ? A true Saint is like the Flower of the Sun , it opens and shuts with the Sun : He opens to God and shuts to Sin. If we have the Hearts of Children , then God is our Father . 4. We may know God is ours , and we have an Interest in him by our standing up for his Interest . We will appear in his Cause , and vindicate his Truth , wherein his Glory is so much concerned . Athanasius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bulwark of Truth , he stood up for it when most of the World were Arrians . In former times the Nobles of Polonia , when the Gospel was read , did lay their Hands upon their Swords , signifying that they were ready to defend the Faith , and hazard their Lives for the Gospel . No better sign of our having an Interest in God , than by our standing up for his Interest . 5. We may know God is ours , and we have an Interest in him , by his having an Interest in us , Cant. 2.16 . My beloved is mine , and I am his . When God saith to the Soul , Thou art mine ; the Soul answers , Lord I am thine : All I have is at thy Service : My Head shall be thine to study for thee : My Tongue shall be thine to praise thee . If God be our God by way of Donation , we are his by way of Dedication : We live to him , and are more his than we are our own . And thus we may come to know that God is our God. Use 1. Above all things let us get this great Charter confirmed , that God is our God : Deity is not comfortable without Propriety : Tolle meum & tolle Deum . Aug. O let us labour to get sound Evidences , that God is our God : We cannot call Health , Liberty , Estate ours : O let us be able to call God ours , and say as the Church , Psal. 67.6 . God , even our own God shall bless us . Let every Soul here labour to pronounce this Shibboleth , My God. And that we may endeavour after this to have God for our God : Consider 1. The Misery of such as have not God for their God ; in how sad a Condition are they , when an hour of distress comes ? This was Saul's Case , 1 Sam. 28.15 . I am sore distressed ; for the Philistins make war against me , and the Lord is departed from me . A wicked Man in time of Trouble , is like a Vessel toss'd on the Sea without an Anchor , it falls on Rocks or Sands : A Sinner not having God to be his God , though he makes a shift while Health and Estate last ; yet when these Crutches are broken he leaned upon , his Heart sinks . It is with a wicked Man , as it was with the Old World when the Flood came ; the Waters at first came to the Vallies , but then the People would get to the Hills and Mountains : But then the Waters came to the Mountains : Then there might be some Trees on the high Hills , and they would climb up to them : I but then the Waters did rise up to the tops of the Trees : Now all hopes of being saved were gone , their Hearts failed them . So it is with a Man that hath not God to be his God : If one Comfort be taken away , he hath another : If he lose a Child , he hath an Estate : I but then the Waters rise higher , Death comes and takes away all ; now he hath nothing to help himself with , no God to go to , he must needs dye despairing . 2. How great a Privilege it is to have God for our God , Psal. 144.15 . Happy are the People whose God is the Lord. Beatitudo hominis est Deus , Aug. That you may see the Privilege of this Charter , 1. If God be our God , then though we may feel the stroke of Evil , yet not the sting . He must needs be happy , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in such a Condition , that nothing can hurt him : If he lose his Name it is written in the Book of Life : If he lose his Liberty , his Conscience is free : If he lose his Estate , he is possessed of the Pearl of Price : If he meets with Storms , he knows where to put in for Harbour . God is his God , and Heaven is his Haven . 2. If God be our God , then our Soul is safe : The Soul is the Jewel , it is a Blossom of Eternity , Dan. 7.15 . I was grieved in the midst of my Body . In the Chaldee it is , In the midst of my Sheath . The Body is but the Sheath ; the Soul is the Princely part of Man , which sways the Scepter of Reason : It is a Celestial Spark , as Damascen calls it : If God be our God , the Soul is safe as in a Garison . Death can do no more hurt to a vertuous Heaven-born Soul , than David did to Saul , when he cut off the lap of his Garment : The Soul is safe , being hid in the Promises ; hid in the Wounds of Christ ; hid in Gods Decree : The Soul is the Pearl , and Heaven is the Cabinet where God will lock it up safe . 3. If God be our God , then all that is in God is ours : The Lord saith to a Saint in Covenant , as the King of Israel to the King of Syria , 1 Kings 20.4 . I am thine and all that I have . So saith God , I am thine : How happy is he who not only inherits the Gifts of God , but inherits God himself ? All that I have shall be thine , my Wisdom shall be thine to teach thee , my Power shall be thine to support thee , my Mercy shall be thine to save thee . God is an infinite Ocean of Blessedness , and there is enough in him to fill us : If a thousand Vessels be thrown into the Sea , there is enough in the Sea to fill them . 4. If God be our God , he will intirely love us : Propriety is the ground of Love : God may give Men Kingdoms , and not love them ; but he cannot be our God and not love us : He calls his Covenanted Saints Iediduth Naphshi , The dearly beloved of his Soul , Jer. 12.7 . He rejoyceth over them with Joy , and rests in his Love , Zeph. 3.17 . They are his Refined Silver , Zech. 13.9 . His Jewels , Mal. 3.17 . His Royal Diadem , Isa. 62.3 . He gives them the Cream and Flower of his love : He not only opens his hand and fills them , Psal. 145.16 . but opens his Heart and fills them . 5. If God be our God , he will do more for us than all the World besides can . What is that ? 1. He will give us Peace in Trouble : When a Storm without , he will make Musick within : The World can create Trouble in Peace , but God can create Peace in Trouble : He will send the Comforter , who as a Dove brings an Olive Branch of Peace in his Mouth , Iohn 14.16 . 2. God will give us a Crown of Immortality : The World can give a Crown of Gold ; but that Crown hath Thorns in it , and Death in it ; but God will give a Crown of Glory which fadeth not away , 1 Pet. 5.4 . The Garland made of the Flowers of Paradise never withers . 6. If God be our God , he will bear with many Infirmities : God may respit Sinners a while , but long Forbearance is no Acquittance ; he will throw them to Hell for their Sins . But if God be our God , he will not for every failing destroy us : He bears with his Spouse , as with the weaker Vessel : God may Chastise , Psal. 89.32 . He may use the Rod and the pruning Knife , but not the Bloody Axe , Numb . 23.21 . He hath not seen Iniquity in Jacob : He will not see Sin in his People , so as to destroy them : He sees their Sins so as to pity them ; he sees them as a Physician sees a Disease in his Patient to heal him , Isa. 57.18 . I have seen his Iniquities and I will heal him : Every failing doth not break the Marriage Bond asunder : The Disciples had great Failings , they all forsook Christ and fled ; but this did not break off their Interest in God : Therefore saith Christ at his Ascension , Tell my Disciples I go to my God and to their God. 7. If God be once our God , he is so for ever , Psal. 48.14 . This God is our God , Gnolam Vagned , for ever and ever . Whatever worldly Comforts we have , are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a Season , Heb. 11.25 . We must part with all , as Paul's Friends did accompany him to the Ship and there left him , Acts 20.28 . So all our earthly Comforts will but go with us to the Grave and there leave us . You cannot say you have Health , and shall have it for ever : You have a Child and shall have it for ever : But if God be your God you shall have him for ever : This God is our God for ever and ever . If God be our God , he will be a God to us as long as he is a God : You have taken away my God , saith Micah , Iudges 18.24 . But it cannot be said so to a Believer , that his God is taken away ; he may lose all things else , but cannot lose his God. God is ours from everlasting in Election , and to Everlasting in Glory . 8. If God be our God , we shall enjoy all our Godly Relations with him in Heaven . The great Felicity on Earth is to enjoy Relations ; a Father sees his own Picture in his Child ; a Wife sees a piece of her self in her Husband . We plant the Flower of Love among our Relations , and the loss of them is like the pulling a Limb from the Body . But if God be ours , with enjoying God , we shall enjoy all our pious Relations in Glory . The gracious Child shall see his Godly Father ; the Virtuous Wi●e shall see her Religious Husband in Christs Arms ; and then there will be a dearer Love to Relations than ever was before , though in a far different manner ; then Relations shall meet and never part ; and so shall we be ever with the Lord. Of the Commandments . Exod. 20.1 . I am the Lord , thy God , &c. TO all such as can make out this Covenant-Union , It exhorts to several things . I. If God be our God , let us improve our Interest in him , cast all our Burdens upon him ; the Burden of our Fears , Wants , Sins , Psal. 55.22 . Cast thy Burden upon the Lord. Wicked Men who are a Burden to God , have no right to cast their Burden upon him ; but such as have God for their God , are called upon to cast their Burden on him . Where should the Child ease all its cares , but in the Bosom of its Parent ? Iudg. 19.20 . Let all thy Wants lye upon me . So God seems to say to his Children , let all your Wants lye upon me . Christian , what doth trouble thee ? Thou hast a God to pardon thy Sins , to supply thy Wants : Therefore roul your Burden on the Lord , 1 Pet. 5.7 . Casting all your Care on him . Whence are Christians so disquieted in their Minds ? they are taking care , when they should be casting care . II. If God be our God , let us learn to be contented , though we have the less of other things . Contentment is a rare Jewel , it is the Cure of Care. If we have God to be our God ; well may we be contented , I know whom I have believed , 2 Tim. 1.12 . There was Paul's Interest in God , 2 Cor. 6.10 . As having nothing , yet possessing all : There was his Content . That such who have Covenant-Union with God may be fill'd with Contentation of Spirit , consider what a rich Blessing God is to the Soul. 1. God is Bonum Sufficiens , a sufficient Good. He who hath God hath enough : If a Man be thirsty , bring him to the Ocean , and he is satisfied ; in God there is enough to fill the Heaven-born Soul ▪ He gives Grace and Glory , Psal. 84 11. There is in God not only a sufficiency , but a redundancy : He is not only full as a Vessel , but as a Spring . Other things can no more fill the Soul , than a Mariners Breath can fill the Sails of a Ship. But in God is a Cornu-Copia , an infinite fulness . He hath enough to fill the Angels , therefore enough to fill us . The Heart is a Triangle , which only the Trinity can fill . 2. God is bonum Sanctificans , a Sanctifying Good. First , He sanctifies all our Comforts , and turns them into Blessings . Health is blessed , Estate is blessed , he gives with the Venison a Blessing , Psal. 132.15 . I will abundantly bless her Provision . He gives us that Life we have , ●anquam ar●abo , as an Earnest of more . He gives the little Meal in the Barrel , as an Earnest of the Royal Feast in Paradise . Secondly , He sanctifies all our Crosses . They shall not be destructive P●●ishments but Medicines ; they shall corrode and eat out the Venom of Sin , they shall Polish and Refine our Grace . The more the Diamond is cut , it sparkles the more ▪ Gods stretching the Strings of his Viol , is to make the Musick better . 3. God is bonum se●ectum , Choice Good ; all things sub sole , are but ba●● s●abelli , as Austin , the Blessings of the Footstool ; but to have God himself to be ours , is the Blessing of the Throne . Abraham gave gifts to the Sons of the Co●●ubines , but he setled the 〈…〉 ●5 . 5 . Abraham gave all that he had to Isaac . God may send away the Men of the World with Gifts , a little Gold and Silver , but in giving us himself , he gives us the very quintessence , his Grace , his Love , his Kingdom . Here is the Crowning Blessing . 4. God is Bonum summum , the chief Good. In the chief Good , there must be First Delectability , it must have something that is delicious and sweet : And where can we suck those pure quintessential Comforts which ravish us with Delight , but in God ? In Deo quadam dulcedine delectatur anima , imo rapitur ; At Gods Right Hand are Pleasures , Psal. 16.11 . Secondly , In the chief Good there must be Transcendency , it must have a surpassing Excellency . Thus God is infinitely better than all other things ; 't is below the Deity to compare other things with it . Who would go to weigh a Feather with a Mountain of Gold ? God is Fons & Origo , the Spring of all Entities , and the Cause is more noble than the Effect . It is God that bespangles the Creation , that puts Light into the Sun , that fills the Veins of the Earth with Silver ; other Creatures do but maintain Life , God gives Life . God infinitely out-shines all Sublunary Glory ; he is better than the Soul , than Angels , than Heaven . Thirdly , In the chief Good , there must be not only Fulness but Variety ; where Variety is wanting , we are apt to nauseate ; to feed only on Hony , would breed Loathing ; but in God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Variety of Fulness , Col. 1.19 . He is an Universal Good , Commensurate to all our Wants ; He is Bonum in quo omnia Bona , a Sun , a Portion , an Horn of Salvation : He is called the God of all Comfort , 2 Cor. 1.3 . There is a Complication of all Beauties and Delights in him ; Health hath not the comfort of Beauty , nor Beauty of Riches , nor Riches of Wisdom , but God is the God of all Comfort . Fourthly , In the chief Good there must be Eternity . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He is a Treasure that can neither be drawn low , nor drawn dry . Though the Angels are still spending on him , he can never be spent ; he abides for ever . Eternity is a Flower of his Crown . Now if God be our God , here is enough to let in full Contentment into our Souls . What though we want Torch-light , if we have the Sun ? What if God deny us the Flower , if he hath given us the Jewel ? How should this rock a Christians Heart quiet ? If we say God is our God , and we are not content , we have cause to question our Interest in him . III. If we can clear up this Covenant-Union , that God is our God , let this chear and revive us in all Conditions . To be content with God , is not enough , but to be chearful ; what greater Cordial can you have , than Union with Deity ? When Jesus Christ was ready to Ascend , he could not leave a richer consolation with his Disciples than this , Tell them , I go to my God and their God , John 20.17 . Who should rejoyce , if not they , who have an Infinite , Alsufficient Eternal God to be their Portion , who are as Rich as Heaven can make them ? What though I want Health , I have God , who is the Health of my Countenance and my God , Psal. 42.11 . What though I am low in the World , if I have not the Earth , I have him that made it . The Philosopher comforted himself with this , though he had no Musick or Vine-Trees , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Houshold Gods with me . So though we have not the Vine or Fig-Tree , yet we have God with us . I cannot be Poor ( saith St. Bernard , ) as long as God is Rich ; for his Riches are mine . O Let the Saints rejoyce in this Covenant-Union . To say God is ours , is more than to say Heaven is ours . Heaven would not be Heaven without God. All the Stars cannot make Day without the Sun. All the Angels those Morning Stars , cannot make Heaven without Christ the Sun of Righteousness . And as to have God for our God , is matter of rejoycing in Life ; so especially it will be at our Death . Let a Christian think thus , I am going to my God. A Child is glad when he is going home to his Father . This was Christs comfort when he was leaving the World , Iohn 20.17 . I go to my God. And this is a Believers Death-bed Cordial , I am going to my God ; I shall change my Place , but not my Kindred , I go to my God and my Father . IV. If God be our God , then let us break forth into Doxology and Praise , Psal. 118.28 . Thou art my God , and I will praise thee . O infinite Astonishing Mercy , that God should take Dust and Ashes into so near a Bond of Love , as to be our God ▪ As Micah said , Iudg. 18.24 . What have I more ? So what hath God more ? What richer Jewel hath he to bestow upon us than himself ? What hath he more ? That God should put off most of the World with Riches and Honours , and that he should pass over himself to us by a Deed of Gift , to be our God , and by virtue of this , settle a Kingdom upon us . O let us praise him with the best Instrument , our Heart , and let this Instrument be scrued up to the highest Peg : Let us praise him with our whole Heart . See how David riseth by degrees , Psal. 32.11 . Be glad in the Lord , and rejoyce , and shout for Ioy. Be glad , there is Thankfulness , rejoyce , there is Chearfulness , shout , there is Triumph . Praise is called Incense , because it is so sweet a Sacrifice . Let the Saints be Queristers in Gods Praises ; the deepest Springs yield the sweetest Water . The more deeply sensible we are of Gods Covenant-Love to us , the sweeter Praises we should yield . We should begin here to eternize Gods Name , and do that Work on Earth , which we shall be always doing in Heaven , Psal. 146.2 . While I live will I praise the Lord. 5. Let us carry our selves as those who have God to be our God ; that is , when we walk so that others may see there is something of God in us . Live Holily . What have we to do with Sin ? Is it not this , that if it doth not break , yet will weaken the Interest , Hos. 14.8 . What have I to do any more with Idols ? So should a Christian say , God is my God , what have I to do any more with Sin , with Lust , Pride , Malice ? Bid me commit Sin , as well bid me Drink Poison . Shall I forfeit my Interest in God ? Let me rather Dye than willingly offend him , who is the Crown of my Joy , the God of my Salvation . Of the Ten Commandments . Exod. 20.2 . The Land of Egypt , &c. THE Second part of Preface . Who have brought thee out of the Land of Egypt , out of the House of Bondage . Egypt and the House of Bondage are the same , only they are represented to us under a different Expression or Notion , I begin with the First Expression , Who have brought thee out of the Land of Egypt . Quest. Why doth the Lord mention this Deliverance of Israel out of the Land of Egypt ? Resp. 1. Because of the strangeness of the Deliverance . God delivered his People Israel by strange Signs and Wonders , by sending Plague after Plague upon Pharaoh , blasting the Fruits of the Earth , killing all the First-born in Egypt , Exod. 12.29 . And when Israel march'd out of Egypt , God made the Waters of the Sea to part , and become a Wall to his People , while they went on Dry Ground ; and as he made the Sea a Cawsey to Israel , so a Grave to Pharaoh and his Chariots . Well might the Lord mention his bringing them out of the Land of Egypt , because of the strangeness of the Deliverance ; God wrought Miracle upon Miracle , for their Deliverance . 2. God mentions Israel's Deliverance out of Egypt , because of the greatness of the Deliverance . God delivered Israel from the Pollutions of Egypt ; Egypt was a bad Air to live in , it was infected with Idolatry . The Egyptians were gross Idolaters , they were guilty of that which the Apostle speaks of , Rom. 1.23 . They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man , and to Birds and Four-Footed Beasts , and Creeping Things . The Egyptians Worshipped instead of the true God , First , A Corruptible Man , they Deified their King Apis , forbidding all under pain of Death to say that he was a Man. Secondly , They were Worshippers of Birds ; they worshipped the Hawk . Thirdly , They were Worshippers of Beasts ; they worshipped an Ox : Thus they made the Image of a Beast to be their God. Fourthly , They were Worshippers of Creeping Things , they worshipped the Crocodile , and the Indian Mouse . Therefore God mentions this as a memorable and signal favour to Israel , that he brought them out of such an Idolatrous Country ; I brought you out of the Land of Egypt . The thing I would note is this , That it is no small Blessing to be delivered from Places of Idolatry . God speaks of it no less than Ten times in the Old Testament , I brought you out of the Land of Egypt ; an Idolatrous Place . Had there been no Iron Furnace in Egypt , yet there being so many Altars there , and False Gods , it was a great Privilege to Israel to be delivered out of Egypt . Ioshua reckons it among the chief and most memorable Mercies of God to Abraham , that he brought him out of Ur of the Chaldeans , where Abraham's Ancestors served strange Gods , Iosh. 24.2 , 3. 'T is well for the Plant that is set in a bad Soil , to be transplanted into a better , where it may grow and flourish . So when any are planted among Idolaters , 'T is a Mercy when they are removed and transplanted into Sihon , where are the Silver Drops of Gods Word to make them grow in Holiness . Quest. Wherein doth it appear that it is such a great Blessing to be delivered from Places of Idolatry ? Resp. It is a great Mercy , because our Nature is so prone to Idolatry : Israel began to be defiled with the Idols of Egypt , Ezek. 23.3 . Dry Wood is not more prone to take Fire , than our Nature is to Idolatry . The Jews made Cakes to the Queen of Heaven , that is the Moon , Ier. 7.18 . Quest. Whence is it that we are so prone to Idolatry ? Resp. 1. Because we are led much by Visible Objects , and love to have our Senses pleas'd . Men naturally fancy a God that they may see , though it be such a God as cannot see them , yet they would see it . The true God is invisible ; this makes the Idolater worship something that he may see . 2. 'T is a Mercy to be delivered from Idolatrous Places , because of the greatness of the Sin of Idolatry . It is giving that Glory to an Image , which is due to God. All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Worship God appropriates to himself ; 't is a Flower of his Crown ; the Fat of the Sacrifice God laid claim to , Levit. 3.3 . Divine Worship is the Fat of the Sacrifice which God reserves for himself . The Idolater devotes this Worship to his Idol , which the Lord will by no means endure , Isa. 42.8 . My Glory will I not give to another , neither my Praise to Graven Images . Idolatry is Spiritual Adultery , Ezek. 23.37 . With their Idols have they committed Adultery . To worship any other than God , is to break Wedlock . This makes the Lord disclaim his interest in a People , Hos. 2.2 . Plead with your Mother , plead , for she is not my Wife . And Exod 32.7 . Thy People have corrupted themselves ; no more my People , but thy People . God calls Idolatry Blasphemy , Ezek. 20.27 , 31. Thus your Fathers have blasphemed me . Idolatry is Devil-worship , Deut. 32.17 . They Sacrificed to Devils , not unto God ; to new Gods. These New Gods were Old Devils , Lev. 17.7 . And they shall no more offer their Sacrifices unto Devils ; the Hebrew Word Lashegnirim , is the Hairy Ones , because the Devils were Hairy , and appeared in the Forms of Satyrs and Goats . How dreadful a Sin is Idolatry ; and what a signal Mercy is it to be snatch'd out of an Idolatrous Place , as Lot was snatch'd by the Angel out of Sodom ? 3. It is a Mercy to be delivered from Idolatrous Places , because Idolatry is such a silly irrational Religion ; I may say as Ier. 8.9 . What Wisdom is in them ? Is it not Folly to refuse the best , and choose the worst ? The Trees of the Field in Iotham's Parable , despised the Vine-Tree which chears both God and Man , and the Olive which is full of Fatness , and the Fig-Tree which is full of Sweetness , and choose the Bramble to reign over them ; this was a Foolish Choice , Iudge 9. So for us to refuse the Living God , who hath power to save us , and to make choice of an Idol , that hath Eyes and sees not , Feet but walks not , Psal. 115.6 . What a Prodigy of Madness is this ? therefore to be delivered from committing such folly is a Mercy . 4. It is a Mercy to be delivered from Idolatrous Places , because of the sad Judgments inflicted upon Idolaters . This is a Sin enrageth God , and makes the Fury come up in his Face , Ezek. 38.18 . Search through the whole Book of God , and you shall find no Sin God hath followed with more Plagues , than Idolatry , Psal. 16.4 . Their Sorrows shall be Multiplied , that hasten after another God. Psal. 78.58 , 59. They moved him to Iealousie with their Graven Images . When God heard this , he was wroth , and greatly abhorred Israel , ver . 60. So that he forsook the Tabernacle of Shiloh . Shiloh was a City belonging to the Tribe of Ephraim : There God set his Name , Ier. 7.12 . But for their Idolatry God forsook that Place ; gave his People up to the Sword , caus'd his Priests to be Slain ; his Ark to be carried away Captive , and it never returned to Shiloh any more . How severe was God against Israel for Worshipping the Golden Calf , Exod. 32.27 . The Jews say , that in every Misery that befals them , there is Uncia Aurei Vituli , an Ounce of the Golden Calf in it , Rev. 18.4 . Come out of her my People , that ye be not partakers of her Sins , and that ye receive not of her Plagues . Idolatry liv'd in , cuts Men off from Heaven , 1 Cor. 6.9 . So then it is no small Mercy to be delivered out of Idolatrous Places . Use 1. See the goodness of God to our Nation , who hath brought us out of mystical Egypt , delivering us from Popery , which is Romish Idolatry , and hath caused the light of his Truth to break forth gloriously among us . In former times , and more lately in the Marian days , England was over-spread with Idolatry ; we worshipped God after a false manner : That is Idolatry , not only to worship a false God , but the true God in a false manner . This was our case formerly , we had Purgatory , Indulgences , the Idolatrous Mass , the Scriptures lock'd up in an unknown Tongue , Invocation of Saints and Angels , Image-worship : Images are Teachers of Lyes , Hab. 2.18 . Wherein do they teach Lyes ? Because they represent God in a Bodily shape , whereas he cannot be seen , Deut. 4.12 . Ye saw no similitude , only ye heard a voice . Quod invisibile est , pingi non potest , Ambr. God cannot be pictur'd out by any Figure : You cannot Picture the Soul , being a Spirit , much less God , Isa. 40.18 . To whom then will ye liken God ? The Papists say , they worship God by the Image ; which hath a great Absurdity in it ; for if it be absurd to bow down to the Picture of the King , when the King himself is present , then much more to bow down to the Image of God , when God himself is present , Ier. 23.24 . What is the Popish Religion , but a bundle of ridiculous Ceremonies ? Their Wax , Flowers , Pixes , Agnus Dei , Cream and Oyl , Beads , Crucifixes : What are these but Satans Policy , to dress up a carnal Worship fitted to carnal Minds ? Oh what cause have we to bless God for delivering us from Popery ! It was a Mercy to be delivered from the Spanish Invasion , and the Powder Treason , but a far greater to be delivered from the Popish Religion , which would have made God give us a Bill of Divorce . 2. If it be a great Blessing to be delivered from Egypt , Popish Idolatry , then it shews their Sin and Folly , who being brought out of Egypt , are willing to return into Egypt again : Having put off the Yoke of Rome , would fain put it on again : The Apostle saith , Fly from Idolatry , 1 Cor. 10.14 . But these rather fly to Idolatry : Herein we are like the People of Israel , who notwithstanding all the Idolatry and Tyranny of Egypt , yet longed to go back to Egypt , Numb . 14.4 . Let us make a Captain and return into Egypt . But how shall they go back into Egypt ? How shall they have Food in the Wilderness ? Will God rain down Manna any more upon such Rebels ? How will they get over the Red Sea ? Will God divide the Water again by Miracle , for such as leave his Service , and go into Idolatrous Egypt ? Yet say they , Let us make a Captain . And are there not such Spirits amongst us , who say , Let us make a Captain , and go back to the Romish Egypt again ? And if we do , what shall we get by it ? I am afraid the Leeks and Onions of Egypt will make us Sick. Do we ever think , if we drink in the Cup of Fornication , we shall drink in the Cup of Salvation ? O that any should so Forfeit their Reason , as to enslave themselves to the See of Rome ! That they should be willing to hold a Candle to a Mass-Priest , and bow down to a strange God. Let us not say , we will make a Captain ; but rather say as Ephraim , Hos. 14.8 . What have I to do any more with Idols ? 3. If it be a Mercy to be brought out of Egypt , then it is not desirable or safe to plant ones self in an Idolatrous place , where it may be a capital Crime to be seen with a Bible in ones hand . Some for secular Gain thrust themselves among Idolaters , and think there is no danger to live where Satan's Seat is : But do you pray God would not lead you into Temptation , and do you lead your selves ? You are in great danger of being polluted : It is hard to be as the Fish which keep fresh in Salt Waters : A Man cannot dwell among the Black-a-moors , but he will be discoloured : You will sooner be corrupted by Idolaters , than they will be converted by you : Ioseph got no good by living in an Idolatrous Court ; he did not teach Pharoah to Pray , but Pharoah taught him to Swear , Psal. 106.35 . They were mingled among the Heathen , and served their Idols . I fear this hath been the undoing of many ; they have seated themselves amongst Idolaters , for the advancing their Trade , and at last have not only traded with them in their Commodities , but in their Religion . Use 2. Is it a Mercy to be brought out of Egypt , places which are defiled , and where Sin reigns , then it reproaches such Parents as shew little love to the Souls of their Children , whether it be in putting them out to Service , or in matching of them . 1. In putting them out to Service ; Their Care is chiefly for their Bodies that they may be provided for , but care not what becomes of their Souls : Their Souls are in Egypt , in Houses where there is Drinking , Swearing , Sabbath-breaking , and where Gods name is every day dishonoured . 2. In matching their Children , they look only at Mony , 2 Cor. 6.14 . Be ye not unequally yoaked : If their Children be equally yoaked for Estate , they care not whether they be unequally yoaked for Religion . Now to such Parents , 1. Think how precious the Soul of your Child is , it is Immortal , it is capable of Communion with God and Angels , and will you let this Soul be lost , by placing it in a bad Family ? If you had an Horse you loved , you would not put him into a Stable with other Horses that were Sick and Diseased : And do you not love your Child better than your Horse ? 2. God hath intrusted you with the Souls of your Children , you have a Charge of Souls . God saith , as 1 Kings 20.39 . Keep this Man , if he be missing thy Life shall go for his Life . So saith God , If the Soul of thy Child miscarry by thy Negligence , his Blood will I require at thy hand : Think of this all ye Parents , take heed of placing your Children in Egypt in a wicked Family : Do not put them in the Devils Mouth ; find out a Sober Religious Family , such a Family as Ioshua's , Cap. 24.15 . I and my House will serve the Lord. Such a Family as Cranmer's , which was Palaestra pietatis , a Nursery of Piety : Such a Family as is a Bethel , of which it may be said , as Col. 4.15 . The Church which is in his House . Use 3. Let us Pray that God will keep our English Nation from the Defilements . of Egypt ; that it may not be again overspread with Superstition and Idolatry O sad Religion ! not only to have our Estates , our Bodies enslaved , but our Consciences : Pray that the true Protestant Religion may still flourish among us : That the Sun of the Gospel may still shine in our Horison . The Gospel lifts a People up to Heaven ; it is Columna & Corona Regni : The Crown and Glory of the Kingdom : If this be removed , then , Ichabod , the Glory is departed : The top of the Beach Tree being cut off , the whole Body of the Tree withers apace : The Gospel is the top of all our Blessings , if this top be cut , the whole Body Politick will soon wither . O pray that the Lord will continue the visible Tokens of his presence among us , his Ordinances , that England may be called , Iehovah Shammah , The Lord is there , Ezek. 48.35 . Pray that Righteousness and Peace may kiss each other , that so Glory may dwell in our Land. Of the Commandments . Exod. 20.2 . Out of the House of Bondage . EGypt and the House of Bondage are the same , only they are expressed be under a different Notion . By Egypt is meant a place of Idolatry and Superstition , by the House of Bondage is meant a place of Affliction . Israel while they were in Egypt were under great Tyranny , they had cruel Task-masters set over them , who put them to hard labour , and set them to make Brick , yet allowed them no Straw ; therefore Egypt is called the Iron Furnace , Deut. 4.20 . and here the House of Bondage : From this Expression , I brought thee out of the House of Bondage , two things are to be noted . 1. Gods Children may sometimes be under sore Afflictions , in the House of Bondage . 2. That God will in his due time bring them out of their afflicted State , I brought thee out of the House of Bondage . 1. Gods Children may sometimes be under sore Afflictions , In domo servitutis , in the House of Bondage : Gods People have no Writ of Ease granted them , no Charter of Exemption from Trouble in this Life : While the Wicked are kept in Sugar , the Godly are oft kept in Brine : And indeed , how could Gods power be seen in bringing them out of trouble , if he did not sometimes bring them in ? Or how should God wipe away the Tears from their Eyes in Heaven , if on Earth they shed none ? Doubtless God sees there is need that his Children should be sometimes in the House of Bondage , 1 Pet. 1.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If need be , ye are in heaviness : The Body sometimes doth more need a bitter Potion than a Julip . Quest. 1. Why God lets his People be in the House of Bondage , in an afflicted State ? Resp. He doth it : 1. For Probation for Trial , Deut. 8.16 . Who led thee through that terrible Wilderness that he might humble thee and prove thee . Affliction is the Touch-stone of Sincerity , Psal. 66.10 , 11. Thou , O God , hast proved us : Thou hast tried us as Silver : Thou laidest Affliction upon our Loyns . Hypocrites may imbrace the true Religion in Prosperity , and court this Queen while she hath a Jewel hung at her Ear : But he is the good Christian , who will keep close to God in a time of Suffering . Psal. 44.17 . All this is come upon us ; yet have we not forgotten thee : To love God in Heaven is no wonder , but to love God when he chastiseth us , this discovers Sincerity . 2. For Purgation : To purge out Corruption , Ardet palea , purgatur aurum , Isa. 27.9 . And this is all the Fruit to take away his sin . The Eye though it be a tender part , yet when it is sore we put sharp Powders and Waters into it , to eat out the Pearl : Though the People of God are Dear to him , yet when Corruption begins to grow in them , he will apply the sharp Powder of Affliction to eat out the Pearl in the Eye . Affliction is Gods Flail to thresh off our Husks : It is a means God useth to purge out Sloath , Luxury , Pride and Love of the World : Gods Furnace is in Zion , Isa. 31.9 . This is not to consume , but refine : What if we have more Affliction , if by this means we have less Sin ? 3. For Augmentation : To increase the Graces of the Spirit : Grace thrives most in the Iron Furnace : Sharp Frosts nourish the Corn ; so do sharp Afflictions Grace : Grace in the Saints is often as Fire hid in the Embers , Affliction is the Bellows to blow it up into a Flame : The Lord makes the House of Bondage a Friend to our Grace : Now Faith and Patience act their part : The darkness of the Night cannot hinder the Brightness of a Star : So the more the Diamond is cut the more it sparkles : And the more God afflicts us , the more our Graces cast a sparkling Lustre . 4. For Preparation : To fit and prepare the Saints for Glory , 2 Cor. 4.17 . Those stones which are cut out for a Building are first hewen and squared : The Godly are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living stones , 1 Pet. 2.5 . And God doth first hew and polish them by Affliction , that they may be fit for the heavenly Building : The House of Bondage prepares for the House not made with Hands , 2 Cor. 5.1 . The Vessels of Mercy are seasoned with Affliction , and then the Wine of Glory is poured in . Quest. 2. How the Afflictions of the Godly differ from the Afflictions of the Wicked ? Resp. 1. These are but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Castigations , those on the Wicked are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Punishments ; these come from a Father , those from a Judge . 2. Afflictions on the Godly are Fruits of Covenant-Mercy , 2 Sam. 7.14 . But Afflictions on the Wicked are Effects of Gods Wrath , Eccles. 5.17 . He hath much wrath with his Sickness . Afflictions on the Wicked are the Pledge and Earnest of Hell : They are like the pinnioning of a Malefactor , which doth presage his Execution . 3. Afflictions on the Godly make them better , but Afflictions on the Wicked make them worse : The Godly pray more , Psal. 130.1 . The Wicked Blaspheme more , Rev. 16.9 . Men were scorched with great heat , and blasphemed the Name of God. Afflictions on the Wicked make them more Impenitent : Every Plague upon Egypt increased the Plague of Hardness in Pharoah's Heart : To what a prodigy of Wickedness do some Persons come after great Sickness ? Affliction on the Godly is like bruising of Spices which are more sweet and fragrant : Affliction on the Wicked is like stamping of Weeds with a Pestle , which makes them more Unsavory . Use 1. It shews us that we are not to wonder to see Israel in the House of Bondage , 1 Pet. 4.12 . The Holiness of the Saints will not excuse them from Sufferings : Christ was the Holy one of God , yet he was in the Iron Furnace : Christs Spouse is a Lilly among Thorns , Cant. 2.2 . His Sheep , though they have the Ear-mark of Election upon them , yet may have their Wool fleeced off : The Godly have some Good in them , therefore the Devil afflicts them , and some evil in them , therefore God afflicts them . While there are two Seeds in the World , expect to be under the Black Rod. The Gospel tells us of reigning , but first of Suffering , 2 Tim. 2.12 . 2. It informs us that Affliction is not always the Sign of Gods Anger : Israel the Apple of Gods Eye , a peculiar Treasure to him above all People , Exod. 19.5 . Yet these were in the House of Bondage : We are apt to judge and censure them who are in an afflicted State. When the Barbarians saw the Viper on Paul's hand , they said , No doubt this Man is a Murderer , Acts 28.4 . So when we see the Viper of Affliction fasten upon the Godly , we are apt to censure them , and say , These are greater Sinners than others , and God hates them : This rash censuring is for want of Wisdom . Were not Israel in the House of Bondage ? Ieremy in the Dungeon ? Paul a night and a day in the Deep ? Gods Afflicting is so far from evidencing Hatred , that his not afflicting is , Hos. 4.14 . I will not punish your Daughters when they commit Whoredom . Deus maxime irascitur cum non irascitur , Ber. God punisheth most when he doth not punish ; his Hand is heaviest when it seems to be lightest : The Judge will not burn him in the Hand , whom he intends to execute . 3. If Gods own Israel may be in the House of Bondage , then Afflictions do not of themselves demonstrate a Man Miserable . Indeed Sin unrepented of , makes one miserable , but the Cross doth not . If God hath a design in afflicting his Children , to make them happy , then they are not miserable ; but Gods afflicting them is to make them happy : Therefore they are not Miserable , Iob 5.17 . Happy is the Man whom God correcteth . The World counts them happy , who can keep out of Affliction ; but the Scripture calls them happy , who are afflicted . Quest. How are they happy ? Resp. 1. Because they are more Holy , Heb. 12.10 . 2. Because they are more in Gods Favour , Prov 3.12 . The Goldsmith loves his Gold , when in the Furnace . 3. Because they have more of Gods sweet Presence , Psal. 91.15 . And they cannot be unhappy , that have Gods powerful Presence in supporting , his gracious Presence in Sanctifying their Affliction . 4. Because the more affliction they have , the more degrees of Glory they shall have . The lower they have been in the Iron Furnace , they shall sit upon the higher Throne of Glory . The heavier their Cross , the heavier shall be their Crown . So then if Affliction make a Christian happy , they cannot denominate him miserable . 4. See the Merciful Providence of God to his Children , though they may be in the House of Bondage , and smart by Affliction , yet they shall not be hurt by Affliction . What hurt doth the Fan to the Corn ? only separates the Chaft from it . Or the Launce to the Body , only let out the Impostume . The House of Bondage doth that which sometimes Ordinances will not do , it doth Humble and Reform , Iob 36.8 , 11. If they be held in Cords of Affliction , he openeth their Ear to Discipline , and commandeth that they return from Iniquity . O what a merciful Providence is this , though God bruise his People , yet while he is bruising them , he is doing them good . As if one should throw a Bag of Mony at another , and a little bruise him , yet it doth enrich him . Affliction enricheth the Soul , and yields the sweet Fruits of Righteousness , Heb. 12.11 . 5. If Israel be in the House of Bondage , if the Lord deals so with his own Children , then how severely will he deal with the Wicked ? If God be so severe with them he loves , how severe will he be with them he hates ? If it be done in the Green Tree , what shall be done in the Dry ? If they that Pray and Mourn for Sin be so severely dealt with , what will become of them that Swear and break the Sabbath , and are unclean ? If Israel be in the Iron Furnace , the Wicked shall lye in the Fiery Furnace of Hell. It should be the saddest News to wicked Men , to hear that the People of God are afflicted ; let them think how dreadful will the case of Sinners be , 1 Pet. 4.17 . Iudgment must begin at the House of God , and if it first begin at us , what shall the end be of them that obey not the Gospel ? If God thresh his Wheat , he will burn the Chaff . If the Godly suffer Castigation , the Wicked shall suffer Condemnation . If he mingle his Peoples Cup with Wormwood , he will mingle the Wickeds Cup with Fire and Brimstone . 2 Use. 1. If Israel be in the House of Bondage , then do not entertain too hard Thoughts of Affliction . Christians are apt to look upon the Cross and the Iron Furnace , as Frightful things , and do what they can to shun them . Nay , sometimes to avoid Affliction , they run themselves into Sin. But do not think too hardly of Affliction , do not look upon it through the Multiplying Glass of Fear ; the House of Bondage is not Hell. Consider First , Whence doth Affliction come ? even from a Wise God , who prescribes whatever befalls us . Persecutions are but like Apothecaries , they give us that Physick which God prescribes . Secondly , Affliction hath its Light side as well as its Dark . God can sweeten our Afflictions , candy our Wormwood , 2 Cor. 1.5 . As our Sufferings abound , so doth also our Consolation . Argerius dated his Letters from the pleasant Garden of the Leonine Prison . God doth sometimes so revive his Children in Trouble , that they had rather bear their Afflictions , than want their Comforts . Why then should Christians entertain such hard thoughts of Affliction ? Do not look at its grim Face , but at the Message it brings , which is to enrich us both with Grace and Comfort . 2. If Israel be sometimes in the House of Bondage , in an Afflicted State , then think beforehand of Affliction ; say not as Iob 29.18 . I shall dye in my Nest. In the House of Mirth , think of the House of Bondage ; you that are now Naomi , may be Marah , Ruth 1.20 . How quickly may the Scene turn , and the Hyperbole of Joy end in a Catastrophe ; all outward things are upon the Tropicks , given to change . The fore-thoughts of Affliction , would make us Sober and Moderate in the use of Lawful Delights , it would cure a Surfeit . Christ at a Feast mentions his Burial , a good Antidote against a Surfeit . The forethoughts of Affliction would make us prepare for it ; it would take us off the World , it would put us upon a Search of our Evidences , she would see what Oyl we have in our Lamp , what Grace we can find , that we may be able to stand in the Evil Day . That Soldier was imprudent , who had his Sword to whet , when he was just going to Fight . He who forecasts Sufferings , will have the Shield of Faith , and the Sword of the Spirit ready , that he may not be surprized . 3. If Afflictions do come , let us labour to deport our selves wisely as Christians , that we may adorn our Sufferings : That is , let us endure with Patience , Iames 5.10 . Take my Brethren the Prophets for an Example of enduring Affliction and Patience . Satan labours to take advantage of us in Affliction , by making us either Faint or Murmure . He blows the Coals of Passion and Discontent , and then warms himself at the Fire . Patience adorns Sufferings . A Christian should say , as Jesus Christ , Lord , not my Will , but thy Will be done . And indeed , 't is a sign the Affliction is sanctified , when the Heart is brought to a sweet submissive frame , and then God will remove the Affliction : He will take us out of the Iron Furnace . And that brings me to the Second thing , Gods Deliverance of his People Israel , I brought you out of the House of Bondage . Of the Commandments . Exod. 20.2 . Who brought thee out of the House of Bondage . WE may consider these Words , Who brought thee out of the House of Bondage , either 1. Literally , or 2. Spiritually and mystically . 1. In the Letter , I brought thee out of the House of Bondage ; that is , I delivered you out of the Misery and Servitude you sustain'd in Egypt when you were in the Iron Furnace . 2. Spiritually and Mystically , I brought thee out of the House of Bondage . So it is a Type of our Deliverance by Christ from Sin and Hell. 1. Literally , in the Letter , I brought thee out of the House of Bondage ; viz. Out of great Misery and Slavery in the Iron Furnace . The thing I note hence is , though God bring his People sometimes into trouble , yet he will bring them out again . Israel was in the House of Bondage , but at last I brought you out of Bondage . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God doth deliver out of Trouble . Secondly , In what manner . Thirdly , When are the Seasons . Fourthly , Why God delivers . Fifthly , How the deliverances of the Godly and Wicked out of Trouble differ ? First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That God doth deliver his Children out of Troubles , Psal. 22.4 . Our Fathers trusted in thee , they trusted , and thou didst deliver them . 2 Tim. 4.17 . And I was delivered out of the Mouth of the Lion , viz. from Nero. Psal. 66.11 , 12. Thou laidst Affliction upon our Loins , but thou broughtest us out into a Wealthy Place . Psal. 30.5 . Heaviness may endure for a Night , but Ioy cometh in the Morning . God brought Daniel out of the Lions Den , Sihon out of Babylon . God in his due time gives an issue out of trouble , Psal. 68.20 . The Tree which in Winter seems dead , in the Spring revives : Post nubila Phaebus : Affliction may leap on us as the Viper did on Paul , but at last this Viper shall be shaked off . 'T is called a Cup of Affliction , Isa. 51.17 . The Wicked drink a Sea of Wrath , the Godly drink only a Cup of Affliction , and God will say shortly , Let this Cup pass away . God will give his People a Goal Delivery . Secondly . Quest. In what manner doth God deliver his People out of Trouble ? Resp. He doth it like a God , in Wisdom . 1. He doth it sometimes suddenly , as the Angel was caused to fly swiftly , Dan. 9.21 . So God sometimes makes a Deliverance fly swiftly upon the Wing , and on a Suddain he turns the shadow of Death into the Light of the Morning . As God gives us Mercies above what we can think , Ephes. 3.20 . so sometimes before we can think of them , Psal. 126.1 . When the Lord turned the Captivity of Sion , we were like them that Dreamed ; we were in a Dream , we never thought of it . Ioseph could not have thought of such a sudden Alteration , to be the same Day freed out of Prison , and made the chief Ruler in the Kingdom . Mercy sometimes doth not stick long in the Birth , but it is brought forth on a sudden . 2. God sometimes delivers his People strangely . That the Whale which swallow'd up Ionah , should be a means to bring him safe to Land. God sometimes delivers his People in that very way they think he will destroy . In Bringing Israel out of Egypt , God stirred up the Hearts of the Egyptians to hate them , Psal. 105.22 . And that was the means of their Deliverance . He brought Paul to Shoar by a contrary Wind , and upon the broken Pieces of the Ship , Acts 27.44 . Thirdly . Quest. When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction ? Resp. 1. When they are in the greatest Extremity . When Ionah was in the Belly of Hell , then Chap. 2.5 . Thou hast brought up my Life from Corruption . When there is but an Hairs breadth between the Godly and Death , then God ushers in Deliverance . When the Ship in the Gospel was almost covered with Waves , then Christ awoke , and rebuked the Wind. When Isaac was upon the Altar , and the Knife going to be put to his Throat , then comes the Angel , Lay not thy Hand upon the Child . When Peter began to sink , then Christ took him by the Hand . Cum duplicantur lateres venit Moses : When the Tale of Brick was doubled , then comes Moses the Temporal Saviour . When the People of God are in the greatest danger , then appears the Morning Star of Deliverance . When the Patient is ready to faint , now the Cordial is given . 2. The Second Season is , when Affliction hath done its Work upon them : When it hath effected that God hath sent it for . As First , When it hath humbled them , Lam. 3.19 . Remembring my Affliction , the Wormwood and Gall , my Soul is humbled in me . When Gods Corrosive hath eat out the Proud Flesh. Secondly , When it hath tamed their Impatience . Before they were proud and impatient , like froward Children , that would struggle with their Parents , but when their curst Hearts are tamed , and they say as Micah 7.9 . I will bear the Indignation of the Lord , because I have sin'd against him ; and as Eli , It is the Lord , let him do what seems him good ; Let him hedge me with Thorns , if he will plant me with Grace . 3 When they are more Partakers of God's Holiness , Heb. 12.10 . they are more full of Heavenly-Mindedness . When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace , now the Cross is sanctified , and God will bring them out of the House of Bondage . Luctus in laetitiam vertetur , cineres in Corollas . When the Metal is refined , then it is taken out of the Furnace . When Affliction hath heal'd us , now God takes off the smarting Plaister . Fourthly . Quest. Why doth God bring his People out of the House of Bondage ? Resp. Hereby he makes way for his own Glory . Gods Glory is dearer to him than any thing besides ; it is a Crown-Jewel . God by raising his People , raiseth the Trophies of his own Honour : He glorifies his Attributes : His Power , Goodness , Truth , do all Ride in Triumph . 1. His Power . If God did not sometimes bring his People into Trouble , how would his Power be seen in bringing them out ? He brought Israel out of the House of Bondage , with Miracle upon Miracle , he saved them with an outstretched-Arm ; Psal. 114.5 . What ailed thee O thou Sea , that thou fleddest , &c. It is spoken of Israel's March out of Egypt , when the Sea fled , and the Waters were parted each from other . Here was the power of God set forth , Ier. 32.27 . Is any thing too hard for me ? God loves to help , when things seem past hope ; he creates Deliverance , Psal. 124.8 . He brought Isaac out of a Dead Womb , and the Messiah out of a Virgins Womb. O how doth his Power shine forth , when he overcomes seeming Impossibilities , and works a Cure , when things look desperate ! 2. His Truth . God hath made Promises to his People , when they are under great pressures to deliver them , and his Truth is engaged in his Promise , Psal. 50.15 . Call-upon me in the Day of Trouble , I will deliver thee . Job 5.19 . He shall deliver thee in Six Troubles , and in Seven . How is the Scripture bespangled with these Promises , as the Firmament is with Stars ; either God will deliver them from Death , or by Death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he will make a way to escape , 1 Cor. 10.13 . When Promises are verified , God's Truth is magnified . 3. His Goodness . God is full of Compassion to such as are in Misery . The Hebrew Word Racham , for Mercy , signifies Bowels . God hath Soundings of Bowels , Isa. 63.15 . And this Sympathy stirs up God to deliver , Isa. 63.9 . In his Love and in his Pity he Redeemed them . This makes way for the Triumph of Gods Goodness . First ▪ He is Tender-hearted , he will not over-afflict ; he cuts asunder the Bars of Iron , he breaks the Yoaks of the Oppressor . Thus all his Attributes ride in Triumph , in the saving his People out of Trouble . Fifthly . Quest. How the Deliverances of the Godly and Wicked out of Trouble differ ? Resp. 1. The deliverances of the Godly are Preservations ; of the Wicked are Reservations , 2 Pet. 2.9 . The Lord knows how to deliver the Godly , and to reserve the Unjust to be Punished . A Sinner may be delivered from dangerous Sickness , and out of Prison ; but all this is but a Reservation to some greater Evil. 2. God delivers the Wicked ( or rather spares them , ) in Anger . Deliverances to the Wicked are not given as Pledges of Gods Love , but Symptoms of his Displeasure ; as Quails were given to Israel in Anger . But Deliverances of the Godly are in Love , 2 Sam. 22.20 . He delivered me , because he delighted in me . Isa. 38.17 . Thou hast in love to my Soul delivered me from the Pit of Corruption ; or as in Hebrew , Chashiacta Naphshi , Thou hast loved me from the Pit of Corruption . A Wicked Man may say , Lord thou hast loved me out of the Pit of Corruption . But a Godly Man may say , Lord thou hast loved me out of the Pit of Corruption . It is one thing to have Gods Power deliver us , and another thing to have his Love deliver us . O saith Hezekiah , Thou hast in Love to my Soul delivered me from the Pit of Corruption . Quest. How may it be known that a Deliverance comes in Love ? Resp. 1. When a Deliverance makes our Heart boil over in love to God , Psal. 116.1 . I love the Lord because he hath heard my Voice . It is one thing to love our Mercies , another thing to love the Lord : Then a Deliverance is in Love , when it causeth Love. 2. Then a Deliverance is in Love , when we have Hearts to improve it for Gods Glory : The Wicked , instead of improving their Deliverances for Gods Glory , improve their Corruptions ; they grow worse after , as the Metal when it is taken out of the Fire grows harder : But then our Deliverance is in Love , when we improve it for Gods Glory : God raiseth us out of a low Condition , and we lift him up in our Praises , and honour him with our Substance , Prov. 3.9 . He recovers us from Sickness , and we spend our selves in his Service . Mercy is not as the Sun to the Fire , to dull it and put it out ; but as Oyl to the Wheel to make it move faster . 3. Then a Deliverance comes in Love , when it makes us more Exemplary in Holiness : Our Lives are walking Bibles . A Thousand Praises and Doxologies do not honour God , so much as the Mortifying one Lust , Obadiah 17. On Mount Zion there shall be Deliverance and Holiness . When these two go together , Deliverance and Holiness ; when being made Monuments of Mercy , we are Patterns of Piety : Now a-Deliverance comes in Love , and we may say as Hezekiah , Thou hast loved me out of the Pit of Corruption . 1. If God brings his People out of Bondage , then let none despond in trouble ; say not , I shall sink under this burden ; as David , I shall one day perish by the hand of Saul . God can make this Text good , Personally and Nationally , to bring his People out of the House of Bondage : When he sees a fit Season he will put forth his Arm and save them ; and he can do it with ease , 2 Chron. 14.11 . It is nothing for thee Lord to help . He that turns the Tides can turn the Times : He that raised Lazarus when he was Dead , can raise thee when thou art Sick , Isa. 63.5 . I looked , and there was none to help ; therefore my own arm brought Salvation . Do not despond ; believe in Gods Power ; Faith sets God on work to deliver us . 2. Labour ( if you are in trouble ) to be fitted for Deliverance : Many would have Deliverance , but are not fitted for it . Quest. When are we fitted for Deliverance ? Resp. When we are by our Afflictions conformed to Christ : Namely , When we have learned Obedience , Heb. 5.8 . He learned Obedience by the things which he suffered : That is , he learned sweet Submission to his Fathers Will , Luke 22.42 . Not my will , but thy will be done . When we have thus learned Obedience by our Suffering , we are willing to do what God will have us do , and be what God will have us be . Now we are conformed to Christ , and are fitted for Deliverance . 3. If God have brought you at any time out of the House of Bondage , out of great and eminent Troubles , be much in Doxology and Praise ; Deliverance calls for Praise , Psal. 30.11 , 12. Thou hast put off my Sackcloth , and girded me with gladness : To the end that my Glory may sing praise to thee . My Glory , ( that is , my Tongue which is the Instrument of glorifying thee . ) The Saints are Temples of the Holy Ghost , 1 Cor. 3.16 . Where should Gods Praises be sounded but in his Temples ? Beneficium postulat officium : The deepest Springs yield the sweetest Water : And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises . Moses tells Pharaoh , when he was going out of Egypt , We will go with our Sheep and our Cattle , Exod. 10.9 . Why so ? Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance . To have a thankful Heart for a Deliverance , is a greater Blessing than the Deliverance it self , Luke 17.15 . One of the Lepers , when he saw he was healed , turned back , and with a loud voice glorified God. The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie : Have any of you here been brought out of the House of Bondage , out of Prison , Sickness , or any Death-threatning Danger ? Do not forget to be thankful ; be not Graves , but Temples : And that you may be the more Thankful , observe every Emphasis and Circumstance in your Deliverance ; as to be brought out of trouble when you were In articulo mortis , there was but an Hairs breadth between you and Death ; or to be brought out of Affliction , without Sin , you did not purchase your Deliverance , by the insnaring of your Consciences ; or , to be brought out of trouble upon the Wings of Prayer ; or , that those who were the Occasions of bringing you into trouble , should be the Instruments of bringing you out : These Circumstances being well weighed , do highten a Deliverance , and should highten our Thankfulness : The cutting of a Stone may be of more Value than the Stone it self : And the Circumstancing of a Deliverance may be greater than the Deliverance it self . Quest. But how shall we praise God in a right manner for Deliverances ? Resp. 1. Be Holy Persons : In the Sacrifices of Thanksgiving , whosoever did eat thereof , with their Uncleanness upon them , were to be cut off , Lev. 7.20 . to typifie how unpleasing their Praises and Thank-offerings are who live in Sin. 2. Praise God with humble Hearts , acknowledge how unworthy you were of Deliverance : Gods Mercies are not Debts but Legacies , and that you should have a Legacy given you , be humble , Rev. 11.16 . The Elders fell upon their Faces ( an Expression of Humility ) and worshipped and praised God. 3. Praise God for Deliverances cordially , Psal. 111.1 . I will praise the Lord , Becol Levau , with my whole Heart . In Religion there is no Musick but in Consort , when Heart and Tongue joyn . 4. Praise God for Deliverance constantly , Psal. 146.2 . While I live will I bless the Lord : Some will be thankful while the Memory of a Deliverance is fresh , and then they leave off . Like the Carthaginians , who used at first to send the Tenth of their yearly Revenue to Hercules ; but by degrees they grew weary , and left off sending . But we must be constant in our Eucharistical Sacrifice or Thank-offering : The Motion of our Praise must be like the Motion of our Pulse , which beats as long as Life lasts , Psal. 146.1 . I will sing praises to my God while I have any Being . Of the Commandments . Exod. 20.2 . Out of the House of Bondage . 2. THese words are to be understood Mystically and Spiritually . By Israels Deliverance from the House of Bondage , is typified their Spiritual Deliverance from Sin , Satan and Hell. I. From Sin. ] The House of Bondage was a Type of Israels Deliverance from Sin. Sin is the true Bondage , it inslaves the Soul : Nihil durius Servitute , Cicero . Of all Conditions Servitude is the worst . I was held before Conversion ( saith Austin ) not with an iron Ghain , but with the Obstinacy of my own Will. Sin is the inslaver ; Sin is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Law , Rom. 7.23 . because it hath such a binding power over a Man : And it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign , Rom. 6.12 . because it exerciseth a Tyrannical Power : And Men are said to be the Servants of Sin , Rom. 6.17 . because they are so inslaved by it . Thus Sin is the House of Bondage ; Israel was not so inslaved in the Iron Furnace , as the Sinner is by Sin. Those are worse Slaves and Vassals who are under the power of Sin , than those are who are under the power of Earthly Tyrants . 1. Other Slaves have the Tyrants only rule over their Bodies ; but the Sinner hath his Soul Tyranniz'd over : The Soul , that Princely thing , which sways the Scepter of Reason , and was once crown'd with perfect Knowledge and Holiness , now this Prince goes on foot , it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them , the Tyrant gives them Meat , and lets them have hours for their Rest : But Sin is a merciless Tyrant , it will let Men have no Rest. Iudas had no rest till he had betrayed Christ ; and after that he had less rest in his Conscience . How doth a Man Hackney himself out in the Service of Sin , wast his Body , break his Sleep , distract his Mind ? A wicked Man is every day doing Sins drudgery-work . 3. Other Slaves , though they are set about servile work , yet about lawful ; it is lawful to work in the Gally , tug at the Oar ; but all the Laws and Commands of Sin are unlawful : Sin saith to one Man Defraud , to another be Unchast , to another take Revenge ; to another , take a false Oath . Thus all Sins commands are unlawful , we cannot obey Sins Law but by breaking Gods Law. 4. Other Slaves are forced against their will : Israel groaned under Slavery , Exod. 2.23 . But Sinners are content to be under the command of Sin , they are willing to be Slaves , they love their Chains , they will not take their Freedom : They Glory in their shame , Phil. 3.19 . They wear their Sins , not as their Fetters , but their Ornaments : They rejoyce in Iniquity , Ier. 11.15 . 5. Other Slaves are brought to Correction , but Sins Slaves are without Repentance brought to Condemnation : Other Slaves lye in the Iron Furnace , Sins Slaves lye in the Fiery Furnace . What freedom of Will hath a Sinner to his own Conversion , when he can do nothing but what Sin will have him ? He is enslaved . Thus Sinners are in the House of Bondage , but God takes his Elect out of this House of Bondage : He beats off the Chains and Fetters of Sin : He rescues them from their Slavery : He makes them free , by bringing them into the glorious Liberty of the Children of God , Rom. 8. The Law of Love now commands not the Law of Sin : Though the Life of Sin be prolonged , yet not the Dominion : As those Beats in Daniel had their Lives prolonged for a Season , but their Dominion was taken away , Dan. 7.12 . The Saints are made Spiritual Kings , to rule and conquer their Corruptions , to bind these Kings in Chains : This is matter of the highest Praise and Thanksgiving , to be thus taken out of the House of Bondage , to be freed from enslaving Lusts , and made Kings to reign in Glory for ever . II. The bringing Israel out of the House of Bondage , was a Type of their Deliverance from Satan . Thus Men naturally are in the House of Bondage , they are inslaved to Satan : Satan is called the Prince of this World , Iohn 14.30 . and the God of this World , 2 Cor. 4.4 . because he hath such power to command and inslave them : Though Satan shall one day be a close Prisoner in Chains , yet now he doth Insult and Tyrannize over the Souls of Men : Sinners are under the Rule of Satan , he exerciseth over them such a Jurisdiction as Cesar did over the Senate . The Devil fills Mens Heads with Error , and their Hearts with Malice , Acts 5.3 . Why hath Satan filled thine Heart ? A Sinners Heart is the Devils Mansion-House , Matt. 12.44 . I will return into my House . And sure that must needs be an House of Bondage which is the Devils Mansion-House . Satan is a perfect Tyrant , 1. He rules Mens Minds , he blinds them with Ignorance , 2 Cor. 4.4 . The God of this World hath blinded the minds of them that believe not . 2. He rules their Memories ; they shall remember that which is Evil , and forget that which is good : Their Memories are like a Siercer or Strainer that lets go all the pure Liquor , and retains only the Dregs . 3. He rules their Wills : Though the Devil cannot force the Will , yet he draws it , Iohn 8.44 . The Lusts of your Father you will do . He hath got your Hearts , and him you will obey : His strong Temptations do more draw Men to Evil , than all the Promises of God can draw them to Good. This is the State of every Man by Nature , he is in the House of Bondage , the Devil hath him in his power : A Sinner grinds in the Devils Mill ; he is at the Command of Satan , as the Ass is at the command of the Driver : No wonder to see Men , oppress and persecute ; these Slaves must do what the God of this World will have them : How could those Swine but run , when the Devils entred into them Matt. 8.32 . When the Devil tempted Ananias to tell a Lye , he could not but speak what Satan had put in his Heart , Acts 5.3 . When the Devil entred into Iudas , and bid him betray Christ , Iudas would do it though he hanged himself . This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan : When David would curse the Enemies of God , how did he pray against them , that Satan might be at their right hand , Psal. 109.6 . He knew he could lead them into any Snare : If Satan be at the Sinners right hand , let the Sinner take heed he be not set on Gods left hand : Is not this a case to be bewailed , to see Men taken Captive by Satan at his will , 2 Tim. 2.26 . He leads Sinners as Slaves before him in Triumph : He possesseth them ; If People should see but their Beasts bewitched and possessed of the Devil , they would be much troubled : Yet their Souls are possessed by Satan , but they are not sensible . [ What can be worse than to be in the House of Bondage , to have the Devil hurry Men on in their Lusts to Perdition ? ] Sinners are willingly inslav'd to Satan , they love their Goaler ; are content to sit quietly under Satans Jurisdiction ; they choose this Bramble to rule them , though within a while Fire will come out of this Bramble to devour them , Iudges 9. Now what an infinite Mercy of God is it , when he brings poor Souls out of this House of Bondage , when he gives them a Goal delivery from the Prince of Darkness ! Iesus Christ Redeems Captives : He Ransoms Sinners by Price , and Rescues them by Force : As David took a Lamb out of the Lyons Mouth , 1 Sam. 17.34 . So Christ rescues Souls out of the Mouth of this Roaring Lyon. O what a Mercy is it , to be brought out of the House of Bondage , to be taken from being made Captives to the Prince of the Air , and to be made Subjects of the Prince of Peace ! And this is done by the preaching of the Word , Acts 26.18 . To turn them from the power of Satan unto God. III. The bringing of Israel out of the House of Bondage , was a Type of their being delivered from Hell. Hell is Domus Servitutis , An House of Bondage ; an House built on purpose for Sinners to lye in . 1. That there is such an House of Bondage where the Damned lye , Psal. 9.17 . The wicked shall be turned into Hell , Matt. 23.33 . How can ye escape the damnation of Hell. If any one shall ask where this House of Bondage is , where is the place of Hell ? I wish you may never know feelingly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. Let us not so much , saith Chrysostom , labour to know where Hell is , as how to escape it . Yet to satisfie Curiosity , Hell is Locus subterraneus , Some place beneath , Prov. 5.24 . Hell beneath . Hesiod saith , Hell is as far under the Earth , as Heaven is above it . Luke . 8.31 . The Devils besought Christ , That he would not command them to go into the deep . Hell is in the Deep . 2. Q. Why there must be this House of Bondage , why an Hell ? Resp. Because there must be a place for the Execution of Divine Justice : Earthly Monarchs have their Prison for Malefactors , and shall not God have his ? Sinners are Criminal Persons , they have offended God , and it would not consist with Gods Holiness and Justice , to have his Laws infring'd , and not appoint Penalties for the Transgressors . 3. The Dreadfulness of this place : Could you but for one hour hear the Groans and Shreaks of the Damned , it would confirm you in this Truth , that Hell is an House of Bondage : Hell is the Emphasis of Misery : Besides the Poena damni , the Punishment of Loss , which is the Exclusion of the Soul from the glorified sight of God , which Divines think the worst part of Hell. I say besides this , there will be Poena Sensus , the Punishment of Sense . If when Gods Wrath is kindled but a little , and a spark of it flies into a Mans Conscience in this Life , it is so terrible ( as in the case of Spira ) then what will Hell it self be ? That I may describe this House of Bondage . 1. In Hell there will be a Plurality of Torments . 1. Bonds and Chains , 2 Pet. 2.4 . 2. The Worm , Mark 9.44 . This is the Worm of Conscience , and the Lake of Fire , Rev. 20.15 . other Fire is but painted to this . 2. This House of Hell is haunted with Devils , Matt. 25.41 . Anselm hath a saying , I had rather endure all Torments , than see the Devil with bodily Eyes . Such as go to Hell must not only be forced to behold the Devil , but must be shut up in the Den with this Lyon : They must keep the Devil company : The Devil is full of spight against Mankind : This red Dragon will spet Fire in Mens Faces . 3. The Torment of Hell abides for ever , Rev. 14.11 . The smoak of their Torment ascendeth up for ever and ever , Mark 9.44 . Time cannot finish it , Tears cannot quench it : The Wicked are Salamanders who live always in the Fire of Hell , and are not consum'd : After Sinners have lain Millions of Years in Hell , their Punishment is as far from ending , as it was at the beginning : If all the Earth and Sea were Sand , and every thousand Year a Bird should come and take away one grain of this Sand , it would be a long time e'er that vast heap of Sand were emptied . Yet if after all that time the Damned might come out of Hell , there were some hope , but this word EVER breaks the Heart . Quest. But how doth this seem to stand with Gods Iustice , for a Sin committed in a moment , to punish it with eternal Torment ? Resp. 1. Because there is an Eternity of Sin in Mans Nature . 2. Because Sin is Crimen laesae Majestatis , it is committed against an infinite Majesty , therefore the Sin is Infinite , and proportionably the Punishment must be Infinite . Now , because a finite Creature cannot bear infinite Wrath , therefore he must be eternally satisfying what he cannot satisfie at once . Now then , if Hell be such an House of Bondage , what infinite cause have they to bless God , who are delivered from it ? 1 Thess. 1.10 . Iesus delivered us from the Wrath to come . Jesus Christ suffered the Torments of Hell in his Soul , that Believers should not suffer them . If we are thankful when we are ransomed out of Prison , or delivered from Fire , Oh how should we bless God to be preserved from Wrath to come ! And that which may cause the more Thankfulness , is because the most go into this House of Bondage , the most go to Hell : Therefore to be of the number of those few that are delivered from it , is matter of infinite Thankfulness . I say , most go to this House of Bondage when they dye ; most go to Hell , Matt. 7.13 . Broad is the way which leadeth to destruction , and many there be that go in thereat . The greatest part of the World lies in Wickedness , 1 Iohn 5.19 . Divide the World , saith Brerewood , into 31 parts , nineteen parts of it are possessed by Jews and Turks , seven parts by Heathens ; so that there are but five parts of Christians ; and among these Christians so many seduced Papists on one hand , and so many formal Protestants on the other , that we may conclude the major part of the World goes to Hell. 1. The Scripture compares the Wicked to Briars , Isa. 10.17 . There are but few Lillies in your Fields , but in every Hedge Thorns and Briars . 2. To the mire in the streets , Isa. 10.6 . Few Jewels or precious Stones in the Street , but you cannot go a step but you meet with Mire . The Wicked are as common as the Dirt in the Street : Look into the Generality of People ; How many Drunkards for one that is Sober ? How many Adulterers for one that is Chast ? How many Hypocrites for one that is Sincere ? The Devil hath the Harvest , and God only a few Gleanings . Oh then such as are delivered from the House of Bondage , Hell , have infinite cause to admire and bless God. How should the Vessels of Mercy run over with Thankfulness ? When most are carried Prisoners to Hell , they are delivered from Wrath to come . Quest. How shall I know I am delivered from Hell ? Resp. 1. Those whom Christ saves from Hell , he saves from Sin , Matt. 1.21 . He shall save his People from their sins . Hath God delivered you from the power of Corruption , from Pride , Malice , Lust ? If he hath delivered you from the Hell of Sin , then he hath delivered you from the Hell of Torment . 2. If you have got an Interest in Christ , prizing , confiding , loving him , then you are delivered from Hell and Damnation , Rom. 8.1 . No Condemnation to them which are in Christ Iesus . If you are in Christ , then he hath put the Garment of his Righteousness over you , and Hell Fire can never singe this Garment . Pliny observes , nothing will so soon quench Fire as Salt and Blood : The Salt tears off Repentance , and the Blood of Christ will quench the Fire of Hell , that it shall never kindle upon you . Of the Commandments . Exod. 20.3 . Thou shalt have no other Gods before me , &c. BEfore I come to the Commandment , I shall premise some things about the Moral Law : Answer Questions , Rules . Quest. 1. What is the difference between the Moral Law and the Gospel ? Resp. 1. The Law requires that we worship God as our Creator : The Gospel requires that we worship God in and through Christ. God in Christ is propitious , out of Christ we may see Gods Power , Justice , Holiness ; in Christ we see his Mercy display'd . 2. The Moral Law requires Obedience , but gives no strength ( as Pharaoh required Brick but gave no Straw ) but the Gospel gives strength : The Gospel bestows Faith upon the Elect : The Gospel sweetens the Law ; it makes us serve God with delight . Quest. 2. What use is there of the Moral Law to us ? Resp. The Law is a Glass to shew us our Sins , that so seeing our Pollution and Misery , we may be forced to fly to Christ to satisfie for former guilt , and save from future Wrath , Gal. 3.24 . The Law was our School-master to bring us to Christ. Quest. 3. But is the Moral Law still in force to Believers , is it not abolished to them ? Resp. In some sense it is abolished to Believers . 1. In respect of Justification ; they are not justified by their Obedience to the Moral Law. Believers are to make great use of the Moral Law ( as I shall shew ) but they must trust only to Christs Righteousness for Justification ; as Noah's Dove made use of her Wings to fly , but trusted to the Ark for Safety : If the Moral Law could justifie , what need were there of Christs Dying ? 2. The Moral Law is abolished to Believers , in respect of the Malediction of it : They are freed from the Curse and damnatory power of it , Gal. 3.13 . Christ hath redeemed us from the Curse of the Law , being made a Curse for us . Quest. 4. How was Christ made a Curse for us ? Resp. Christ may be considered , 1. As the Son of God , and so he was not made a Curse . 2. As our Pledge and Surety , Heb. 7.22 . And so he was made a Curse for us : This Curse was not upon his God-head , but upon his Manhood . This Curse was the Wrath of God lying upon him . And thus Christ hath taken away from Believers the Curse of the Law , by being made a Curse for them . But though the Moral Law is thus far abolished , yet it remains as a perpetual Rule to Believers : Though the Law Moral be not their Saviour , yet it is their Guide : Though it be not Foedus , a Covenant of Life , yet it is Norma , a Rule of Living : Every Christian is bound to conform to the Moral Law , and write as exactly as he can , after this Copy , Rom. 3.31 . Do we then make void the Law through Faith ? God forbid . Though a Christian is not under the condemning power of the Law , yet he is under the commanding power . To love God , to reverence and obey him , this is a Law always binds , and will bind in Heaven . This I urge against the Antinomians , who say the Moral Law is abrogated to Believers ; which as it contradicts Scripture , so it is a Key to open the Door to all Licentiousness . They who will not have the Law to rule them , shall never have the Gospel to save them . Having answered these Questions , I shall in the next place , law down some general Rules for the right understanding of the Decalogue or Ten Commandments : These Rules may serve to give us some light into the Sense and Meaning of the Commandments . Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart . 1. The Commands of the Moral Law reach the Heart : The Commandments require not only outward Actions , but inward Affections : They require not only the outward Act of Obedience , but the inward Affection of Love , Deut. 6.5 . Thou shalt love the Lord thy God , with all thy Heart . 2. The Threats and Prohibitions of the Moral Law reach the Heart : The Law of God forbids not only the Act of Sin , but the Desire and Inclination : Not only doth it forbid Adultery , but Lusting , Matt. 5.28 . Not only Stealing but Coveting , Rom. 7.7 . Lex humana ligat manum , lex Divina comprimit animam . Mans Law binds only the Hands , Gods Law binds the Heart . Rule 2. In the Commandments there is a Synecdoche , more is intended than is spoken . 1. Where any Duty is commanded , there the contrary Sin is forbidden , &c. When we are commanded to keep the Sabbath day Holy , there we are forbidden to break the Sabbath : When we are commanded to live in a calling , Six days shalt thou labour , there we are forbidden to live idly and out of a Calling . 2. Where any Sin is forbidden , there the contrary Duty is commanded : When we are forbidden to take Gods Name i● vain , the contrary Duty is commanded , that we should reverence his Name , Deut. 28.58 . That thou mayest fear this glorious and fearful Name , the Lord thy God. Where we are forbidden to wrong our Neighbour ; there is the contrary Duty included , that we should do him all the good we can , by vindicating his Name , and supplying his Wants . Rule 3. Where any Sin is forbidden in the Commandment , there the occasion of it is also forbidden . Where Murder is forbidden , there Envy and rash Anger are forbidden which may occasion it . Where Adultery is forbidden in the Commandment , there is forbidden all that may lead to it , as wanton glances of the Eye , or coming into the Company of an Harlot , Prov. 5.8 . Come not nigh the Door of her House . He who would be free from the Plague , must not come near the Infected House . Under the Law the Nazarite was forbid to drink Wine , nor might he eat Grapes of which the Wine was made . Rule 4. In relato subintelligitur correlatum . Where one Relation is named in the Commandment , there another Relation is included . Where the Child is named , there the Father is included . Where there is the Duty of Children to Parents mentioned , there is included also the Duty of Parents to Children . Where the Child is commanded to honour the Parent , there is implyed , that the Parent is also commanded to instruct , to love , to provide for the Child . Rule 5. Where greater Sins are forbidden , there lesser Sins are also forbidden . Though no Sin in its own Nature is little , yet comparatively one may be less than another . Where Idolatry is forbidden , there is forbidden Superstition , or bringing any Innovation into God's Worship which he hath not appointed . As the Sons of Aaron were forbid to worship an Idol , so to Sacrifice to God with strange Fire , Lev. 10.1 . Mixture in Sacred things , is like a dash in the Wine , which though it gives it a colour , yet doth but debase and adulterate it . 'T is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed ; it is to tax God's Wisdom , as if he were not Wise enough to appoint the manner how he will be served . Rule 6. The Law of God is Copulative , Lex est Copulativa : The First and Second Table are knit together ; Piety to God , and Equity to our Neighbour . These Two Tables which God hath joined together , must not be put asunder . Try a Moral Man by the Duties of the First Table , Piety to God , and there you will find him Negligent . Try an Hypocrite by Duties of the Second Table , Equity to his Neighbour , and there you find him Tardy . He who is strict in the Second Table , but neglects the First , or he who is zealous in the First Table , but neglects the Second , his Heart is not right with God. The Pharisees were the Highest Pretenders to the First Table , Zeal and Holiness ; but Christ detects their Hypocrisie , Mat. 23.23 . Ye have omitted Judgment , Mercy and Faith. They were bad in the Second Table ; they omitted Judgment , that was , being Just in their Dealings , Mercy in Relieving the Poor , and Faith , that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables , and our Obedience must set Seal to both . Rule 7. God's Law forbids not only the Acting of Sin in our own Persons , but being accessary to , or having any Hand in the Sins of others . Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others ? Resp. 1. By Decreeing Unrighteous Decrees , and imposing on others that which is unlawful : Ieroboam made the People of Israel to Sin ; he was accessary to their Idolatry by setting up golden Calves : So David , though he did not in his own Person kill Uriah ; yet because he wrote a Letter to Ioab , to set Uriah in the Fore-front of the Battle , and it was done by his command , therefore he was accessary to Uriah's Death , and the Murther of him was laid to David's Charge by the Prophet , 2 Sam. 12.9 . Thou hast kill'd Uriah the Hittite with the Sword. 2. We become accessary to the Sins of others , by not hindering them when it is in our power : Qui non prohibet cum potest , jubet : If a Master of a Family sees his Servant break the Sabbath , or hears him Swear , and lets him alone , doth not use the power he hath to suppress him , he becomes accessary to his sin . Eli , for not punishing his Sons , when they made the Offering of the Lord to be abhorred , made himself guilty , 1 Sam. 3.14 . He that suffers an Offender to escape unpunished , makes himself an Offender . 3. By counselling , abetting , or provoking others to sin . Achitophel made himself guilty of the Fact , by giving Counsel to Absalom to go in and defile his Fathers Concubines , 2 Sam. 16.21 . He who shall tempt and solicit another to be Drunk , though he himself be sober , yet being the occasion of anothers sin , he is accessary to it , Hab. 2.15 . Woe unto him that giveth his neighbour drink , that puttest thy Bottle to him . 4. By consenting to anothers sin : Saul did not cast one stone at Stephen , yet the Scripture saith , Saul was consenting to his Death , Acts 8.1 . Thus he had an hand in it ; if several did combine to Murther a Man , and they should tell another of their intent , and he should give his consent to it , he were guilty , though his hand were not in the Murther , yet his Heart was in it : Though he did not act it , yet he did approve it ; so it became his sin . 5. By Example , Vivitur Exemplis , Examples are powerful and cogent ; setting a bad Example occasions another to sin ; and so a Person becomes accessary . If the Father Swears , and the Child by his Example learns to Swear , the Father is accessary to the Childs sin , he taught him by his Example : As there are Diseases Hereditary , so Sins . Rule 8. The last Rule about the Commandments , is this , that though we cannot by our own strength fulfil all these Commandments , yet doing , quoad posse , what we are able , the Lord hath provided Encouragement for us . There is a three-fold Encouragement . 1. That though we have not Ability to obey any one Command , yet God hath in the New Covenant promised to work that in us , which he requires , Ezek. 36.27 . I will cause you to walk in my Statutes . God commands us to love him : Alas , how weak is our Love ? It is like the Herb that is hot only in the first Degree : But God hath promised to Circumcise our Hearts , that we shall love him , Deut. 30.6 . He that doth command us will inable us : God commands us to turn from sin , but alas we have not power to turn ; therefore God hath promised to turn us ; to put his Spirit within us , and turn the Heart of stone into flesh , Ezek. 36.26 . There is nothing in the Command , but the same is in the Promise . Therefore Christian be not discouraged ; though thou hast no strength of thy own , yet God will give thee this strength . The Iron hath no power to move , but when the Load-stone draws it it can move , Isa. 26.12 . Thou hast wrought all our works in us . 2. Though we cannot exactly fulfil the Moral Law , yet God will for Christ's sake mitigate the Rigour of the Law , and accept of something less than he requires . God in the Law requires exact Obedience , yet he will accept of sincere Obedience . He will abate something of the Degree , if there be Truth in the inward parts . God will see the Faith , and pass by the Failing : The Gospel remits something of the Severity of the Moral Law. 3. Wherein our personal Obedience comes short , God will be pleased to accept us in our Surety , Eph. 1.6 . He hath accepted us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his beloved . Though our Obedience be imperfect , yet through Christ our Surety , God looks upon it as perfect . And that very Service which Gods Law might condemn , Gods Mercy is pleased to crown , by vertue of the Blood of our Mediator . Having given you these Rules about the Commandments , I should come next to the direct handling of them . Of the Commandments . Exod. 20.3 . Thou shalt have no other Gods before me , &c. Quest. WHy doth the Commandment run in the second Person singular , Thou ] why doth not God say , You shall have no other Gods , but Thou ? Resp. Because the Commandment concerns every one , and God would have you take it as spoken to you by Name : Though we are forward to take Privileges to our selves , yet we are apt to shift off Duty from our selves to others : Thefore the Commandment runs in the second Person , Thou and Thou , that every one may know that the Commandment is spoken to him , as it were by name . And so I come to the Commandment , Thou shalt have no other Gods before me . This Commandment may well lead the Van , and be set in the Front of all the Commandments , because it is the Foundation of all true Religion . The summ of this Commandment is , that we should sanctifie God in our Hearts , and give him a Precedency above all created Beings . There are two Branches of this Commandment . 1. That we must have One God. 2. That we must have but one . Or thus : 1. That we must have God for our God : 2. That we must have no other . 1. That we must have God for our God : It is manifest we must have a God , and who is God save the Lord ? 2 Sam. 22.32 . The Lord Iehovah ( one God in three Persons ) is the true , living , eternal God , and him must we have for our God. Quest. 1. What is it to make God to be a God to us ? Resp. 1. To make God to be a God to us , is to acknowledge him for a God : The Gods of the Heathen are Idols , Psalm 96.5 . and we know that an Idol is nothing , 1 Cor. 8.4 . that is , it hath nothing of Deity in it : If we cry , Help O Idol , an Idol cannot help ; the Idols were themselves carried into Captivity , Isa. 46.2 . So that an Idol is nothing , Vanity is ascribed to it , Ier. 14.22 . we do not acknowledge it to be a God. But this is to make God to be a God to us , when we do , ex animo , acknowledge him to be God , 1 Kings 18.39 . All the People fell on their Faces , and said , The Lord he is the God! The Lord he is the God! Yea , we acknowledge God to be the only God , 2 Kings 19.15 . O Lord God of Israel , which dwellest between the Cherubims , thou art the God , even thou alone . Deity is a Jewel belongs only to his Crown : Yet further , we acknowledge that there is no God like him , 1 Kings 8.23 . And Solomon stood before the Altar of the Lord , And he said , Lord God of Israel , there is no God like thee , Psalm 89.6 . For who in the Heaven can be compared unto the Lord ; who among the Sons of the Mighty , can be likened unto the Lord ? In the Chaldee it is , Who among the Angels ? None can do as God , he brought the World out of nothing ; And he hangs the Earth upon nothing , Iob 26.7 . This is to make God to be a God to us , when we are perswaded in our Hearts , and confess with our Tongue , and subscribe with our Hand , that God is the only true God , and that there is none comparable to him . 2. To make God to be a God to us , is to choose him , Ioshua 24.15 . Choose ye this day whom you will serve ; but as for me and my House , we will serve the Lord. That is , we will choose the Lord to be our God : It is one thing for the Judgment to approve of God , and another thing for the Will to choose him . Religion is not a matter of Chance , but Choice . Quest. What is antecedent to , or goes before this Choice ? Resp. 1. Before this choosing God for our God , there must be Knowledge : We must know God before we can choose him ; before one choose the Person he will Marry , he must first have some Knowledge and Cognisance of the Person : So we must know God before we can choose him for our God , 2 Chron. 28.9 . Know thou the God of thy Fathers . We must know God in his Attributes , Glorious in Holiness , Rich in Mercy , Faithful in Promises : We must know God in his Son : As in a Glass a Face is represented , so in Christ as in a Transparent Glass , we see Gods Beauty and Love shine forth . This Knowledge must go before our choosing of God. Lactantius said , All the Learning of the Philosophers was without an Head , because it wanted the Knowledge of God. 2. Wherein our choosing of God consists : It is an Act of Mature Deliberation ; a Christian having viewed the Superlative Excellencies in God , and being stricken into an Holy Admiration of his Perfections , he singles out God from all other Objects to set his Heart upon : He saith as Iacob , Gen. 28.21 . The Lord shall be my God. 3. The Effect of choosing God : The Soul that chooseth God , devotes himself to God , Psalm 119.38 . Thy Servant , who is devoted to thy fear . As the Vessels of the Sanctuary were consecrated and set apart from common to Holy Uses : So the Soul who hath chosen God to be his God , hath dedicated and set himself apart for God , and will be no more for Profane Uses . 3. To make God to be a God to us , is to enter into a Solemn Covenant with him , that he shall be our God : After Choice follows the Marriage Covenant : As God makes a Covenant with us , Isa. 55.3 . I will make an everlasting Covenant with you , even the sure Mercies of David : So we make a Covenant with him , 2 Chron. 15.12 . They entred into Covenant to seek the Lord God of their Fathers . And Isa. 44.5 . One shall say , I am the Lords : And another shall subscribe with his hand unto the Lord. Like Soldiers that subscribe their Names in the Muster-Roll . This Covenant , that God shall be our God , we have oft renewed in the Lords-Supper : And it is like a Seal to a Bond , to bind us fast to God , and to keep us that we do not depart from him . 4. To make God to be a God to us , is to give him Adoration : Which consists 1. in reverencing of him , Psal. 89.7 . God is to be had in reverence of all them that are about him . The Seraphims who stood about Gods Throne , covered their Faces , Isa. 6. And Eliah wrapped himself in a Mantle when the Lord passed by ▪ in token of reverence . This Reverence shews the high Esteem we have of Gods Sacred Majesty . 2. Adoration is in bowing to him or worshipping him , Psalm 29.2 . Worship the Lord in the beauty of Holiness . Nehem. 8.6 . They bowed their heads and worshipped the Lord with their faces to the ground . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divine Worship , is the peculiar Honour belongs to the Godhead . This God is jealous of , and will have no Creature share in , Isa. 42.8 . My Glory will I not give to another . Magistrates may have a civil Respect or Veneration , God only a Religious Adoration . 5. To make God to be a God to us , is to fear him , Deut. 28.58 . That thou maist Fear this glorious and fearful Name , the Lord thy God. This fearing of God is , 1. To have God always in our eye , Psal. 16.8 . I have set the Lord always before me . And Psal 25.15 . Mine eyes are ever towards the Lord. He who fears God , imagines that whatever he is doing , God looks on , and as a Judge , weighs all his Actions . 2. To fear God , is when we have such an Holy awe of God upon our Hearts that we dare not sin , Psal. 4.4 . Stand in awe and sin not . The Wicked sin and fear not ; the Godly fear and sin not , Gen. 39.9 . How shall I do this great wickedness and sin against God ? Bid me sin , bid me drink Poyson . It is a Saying of Anselm , If Hell were on one side , and sin on the other , I would rather leap into Hell , than willingly sin against my God. 1. This glorious and fearful Name : He who fears God will not sin , though it be never so secret , Levit. 19.14 . Thou shalt not curse the Deaf , nor put a stumbling block before the Blind , but shalt fear thy God. Suppose you should curse a Deaf Man , he cannot hear you curse him : Or if you lay a Block in a Blind Mans way , and make him fall , he cannot see you lay it . Ay , but the fear of God will make you avoid those sins which can neither be heard nor seen by Men. 2. Where the fear of God is , it destroys the fear of Man : The three Children feared God , therefore they feared not the Kings Wrath , Dan. 3.16 . The greater noise drowns the less ; the noise of Thunder drowns the noise of a River : So when the fear of God is superintendent in the Soul , it drowns all other carnal Fear . This is to make God to be a God to us , when we have an Holy Filial fear of him ; that thou maist fear . 6. To make God to be a God to us , is to trust in him , Psal. 141.8 . Mine eyes are unto thee , O God , the Lord , in thee will I trust , 2 Sam. 22.3 . The God of my Rock , in him will I trust . There is nothing we can trust in but God : All the Creatures are a Refuge of Lyes : They are like the Egyptian Reed , too weak to support us , but strong enough to wound us : Omnis motus fit super immobili . God only is a sufficient Foundation to build our Trust upon . And then when we Trust , we make him a God to us ; else we make him an Idol if we do not trust in him . Trusting in God , is when we rely on his Power as a Creator , and on his Love as a Father . Trusting in God , is when we commit our chief Treasure to him : Our Soul is our chief Treasure , we commit our Soul to him , Psal. 31.5 . Into thy hands I commit my Spirit . As the Orphant trusts his Estate with his Guardian , so we trust our Souls with God : This is to make him a God to us . Quest. How shall we know that we trust in God aright ? Resp. If we trust in God aright , then we will trust in God at one time as well as another , Psal. 62.8 . Trust in him , Becol gnet , at all times . Can we trust God 1. in our streights ? When the Fig-tree doth not flourish ; When our earthly Crutches are broken ; Can we now lean upon Gods Promise ? When the Pipes are cut off that use to bring us Comfort , can we live upon God , in whom are all our fresh Springs ? When we have no Bread to eat but the Bread of Carefulness , Ezek. 19 8. When we have no Waters to drink unless Tears , Psal. 80.5 . Thou givest them tears to drink in great measure ; Can we now trust in Gods Providence , to make supply for us ? A good Christian believes , that if God feed the Ravens , he will feed his Children : He lives upon Gods All-sufficiency , not only for Grace , but Food : He believes if God will give him Heaven , he will daily Bread : He trusts Gods Bond , Psal. 37.3 . Verily thou shalt be fed . 2. Can we trust God in our Fears ? Fear is the Ague of the Soul : When Adversaries begin to grow high , can we now display the Banner of Faith ? Psal. 56.3 . What time I am afraid I will trust in thee . Faith cures the Trembling at the Heart : Faith gets above Fear , as the Oyl swims above the Water . This is to trust in God , and it is to make him to be a God to us . 7. To make God to be a God to us , is to love him ; in the Godly , Fear and Love Kiss each other . 8. To make him a God to us , is to obey him : But I forbear to speak of these , because I shall be large upon them in the Second Commandment ; Shewing Mercy unto Thousands of them that love me and keep my Commandments . Quest. 2. Why we must cleave to the Lord as our God ? Resp. 1. From the Equity of it : It is but equal we should cleave to him , as our God , from whom we receive our Being : Who can have a better Right to us , than he that gives us our Breath , Psal. 100.3 . for it is he that hath made us , and not we our selves . It is unequal , yea ungrateful , to give away our Love or Worship to any but God. 2. From the Utility : If we cleave to the Lord as our God , then 1. he well Bless us , Psal. 67.6 . God even our own God will bless us . He will bless us first in our Estate , Deut. 28.4 , 5. Blessed shall be the fruit of thy ground , Blessed shall be thy Basket and thy Store : We shall not only have our Sack full of Corn , but it shall be Blessed : Here is Mony in the mouth of the Sack. 2. He will bless us with Peace , Psal. 29.11 . The Lord will bless his people with Peace : Outward Peace , which is the Nurse of Plenty , Psal. 147.14 . He maketh peace in thy borders : Inward Peace , a smiling Conscience : This is sweeter than the dropping Hony. 2. God will turn all Evils to our Good , Rom. 8.28 . He will make a Treakle of Poyson . Ioseph's Imprisonment was a means for his Advancement , Gen. 50.20 . Out of the bitterest Drug , God will distill his Glory and our Salvation . In short , God will be our guide to Death , our Comfort in Death , our Reward after Death . So then the Utility of it may make us cleave to the Lord as our God , Psal. 144.15 . Happy is that People who have the Lord for their God. 3. From the Necessity : 1. If God be not our God , he will Curse our Blessings , Mal. 2.2 . And Gods Curse Blasts where-ever it comes . 2. If God be not our God , we have none to help us in Misery : Will God help his Enemies ? Will he assist them who disclaim him ? 3. If we do not make God to be our God , he will make himself to be our Judge : And if he Condemns , there is no appealing to a Higher Court. So that there is a Necessity of having God for our God , unless we intend to be eternally espoused to Misery . Use 1. If we must have one God , and the Lord Iehovah for our God , it condemns the Atheist who hath no God , Psal. 14.1 . The Fool hath said in his Heart there is no God. There is no God he believes in or worships : Such Atheists were Diagoras and Theodorus : When Seneca did reprove Nero for his Impieties ; Saith Nero , Dost thou think I believe there is any God , when I do such things ? The Duke of Silecia was so infatuated , that he affirmed , Neque inferos , neque superos esse . That there was neither God nor Devil . We may see God in the works of his Fingers : The Creation is a great Volume , in which we may read a God-head ; and he must needs put out his own Eyes , that denies a God. Aristotle , though an Heathen , did not only acknowledge God , when he cried out , Thou Being of Beings , have Mercy on me ; But he thought he that did not confess a Deity , was not worthy to live . They who will not believe a God , shall feel him , Heb. 10.31 . It is a fearful thing to fall into the hands of the living God. Use 2. It condemns Christians who profess to own God for their God , yet they do not live as if he were their God. 1. They do not believe in him as a God When they look upon their Sins , they are apt to say , Can God Pardon ? When they look upon their Wants , Can God provide ? Can he prepare a Table in the Wilderness ? 2. They do not love him as a God : They do not give him the Cream of their Love , but are apt to love other things more than God : They say they love God , but will part with nothing for him . 3. They do not worship him as a God : They do not give him that Reverence , nor pray with that Devotion , as if they were praying to a God. How dead are their Hearts ? If not dead in Sin , yet dead in Duty : 'T is as if praying to a God that hath Eyes and sees not ; Ears and hears not : In hearing the Word , how much Distraction , what regardless Hearts have many ? they are thinking of their Shop and Drugs . Would a King take it well at our hands , if when he is speaking to us , we should be playing with a Feather ? When God is speaking to us in his Word , and our Hearts are taken up with Thoughts about the World , is not this playing with a Feather ? O how may this humble most of us , we do not make God to be a God to us : We do not believe in him , love him , worship him as a God. Many Heathens have worshipped their False ●ods with more Seriousness and Devotion , than some Christians do the true God. O let us chide our selves : Did I say Chide ? let us Abhor our selves for our Deadness and Formality in Religion , how we have professed God , yet we have not worshipped him as a God. So much for the first , We must have God for our God. I should come to the Second , We must have no other God. Of the Commandments . Exod. 20.3 . Thou shalt have no other Gods before me . 2. THat we must have no other God : Thou shalt have no other God before me . Quest. What is meant by this word , Before me ? Resp. That is , before my Face , In conspectu m●o , in my sight , Deut. 27.15 . Cursed be he that makes a Graven Image , and puts it in a secret place . Some would not bow to the Idol that others might see , but they would secretly bow to it : But though this was out of Mans sight , it was not out of Gods sight : Cursed therefore ( saith God ) be he who puts the Image in a secret place . Thou shalt have no other Gods. 1. There is really no other God. 2. We must have no other . 1. There is really no other God. The Valentinians held there were two Gods ; the Polythites that there were many . The Persians worshipped the Sun , the Egyptians the Ox and Elephant , the Grecians Iupiter : But there is no other than the True God , Deut. 4.39 . Know therefore this day , and consider it in thy heart , that the Lord is God in Heaven above , and upon the Earth beneath ; there is no other . For there is but one first Cause , that hath its Being of it self , and on which all other Beings depend : As in the Heavens the primum mobile moves all the other Orbs. So God is the Great Mover , he gives Life and Motion to every thing existent . 2. There is but one Omnipotent Power . If there be two Omnipotents , then we must always suppose a Contest between these two ; that which one would do , the other Power being equal would oppose , and so all things would be brought into a Confusion . If a Ship should have two Pilots of equal Power , one would be ever Crossing the other ; when one would Sail , the other would cast Anchor : Here were a Confusion , and the Ship must needs perish . The Order and Harmony in the World , the constant and uniform Government of all things , is a clear Argument , that there is but one Omnipotent , one God that rules all , Isa. 44 6. I am the first , and I am the last , and besides me there is no God. 2. We must have no other God. Thou shalt have no other Gods before me : This Commandment forbids , 1. Serving a False God , and not the True , Ier. 2.27 . Saying to a stock , Thou art my Father ; and to a stone , Thou hast brought me forth : Or 2. Joyning a False God with a True , 2 Kings 17.33 . They feared the Lord , and served their own Gods. Both these are forbidden in the Commandment ; we must adhere to the true God , and no other : God is a jealous God , and he will endure no corrival : A Wife cannot lawfully have two Husbands at once ; nor may we have two Gods , Exod. 34.14 . Thou shalt worship no other God , for the Lord is a jealous God , Psal. 16.4 . Their Sorrows shall be multiplied that hasten after another God. The Lord interprets it a forsaking of him ▪ to espouse any other God , Iudges 2.12 . They forsook the Lord and followed other Gods. God would not have his People so much as make mention of Idol Gods , Exod. 23.13 . Make no mention of the Names of other Gods , neither let it be heard out of thy mouth . God looks upon it as a breaking of the Marriage Covenant , to go after other Gods. Therefore when Israel committed Idolatry with the golden Calf , God disclaims his Interest in them , Exod. 32.7 . Thy People have corrupted themselves . Before , God called Israel his People ; but when they went after other Gods , Now , saith the Lord to Moses , they are no more my People but thy People , Hosea 2.2 . Plead with her Mother , Plead , for she is not my Wife ; she doth not keep Faith with me ; she hath stain'd her self with Idols , therefore I will divorce her , she is not my Wife . To go after other Gods , is that God cannot bear , it makes the Fury rise up in his Face , Deut. 13 6 , 8 , 9. If thy Brother , or thy Son , or the Wife of thy Bosom , or thy Friend , which is as thy own Soul , entice thee secretly , saying , Let us go and serve other Gods. Thou shalt not consent unto him , neither shall thy eye pity him . But thou shalt surely kill him ; thy hand shall be first upon him to put him to death , and afterwards the hand of all the People . Quest. But what is it to have other Gods besides the True God ? I fear upon search we have more Idolaters among us than we are aware of . Resp. To trust in any thing more than God , is to make it a God. 1. If we trust in our Riches , then we make Riches our God : We may take Comfort , not put Confidence in them : It is a foolish thing to trust in them . 1. They are deceitful Riches , Matt. 13.22 . and it is foolish to trust to that which will deceive us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 1. They have no solid Consistency , they are like Lanskips or golden Dreams , which leave the Soul empty when it awakes and comes to it self . 2. They are not what they promise ; they promise to satisfie our Desires , and they increase them : They promise to stay with us , and they take Wings . 2. They are hurtful , Eccles. 5.13 . Riches kept for the Owners thereof to their hurt . It is Foolish to trust to that which will hurt one : Who would take hold of the edge of a Razor to help him ? They are oft Fuel for Pride and Lust , Ezek. 28.5 . Ier. 5.7 . So that it is Folly to trust in our Riches ; but some do , and so make Mony their God , Prov. 10.15 . The rich Mans Wealth is his strong Tower. He makes the Wedge of Gold his Hope , Iob 31.24 . God made Man of the Dust of the Earth , and Man makes a God of the Dust of the Earth . Mony is his Creator , Redeemer , Comforter . His Creator : If he hath Mony , now he thinks he is made . His Redemer : If he be in danger he trusts to his Mony to redeem him . His Comforter : If he be Sad , Mony is the golden Harp to drive away the evil Spirit . Thus by trusting in Mony we make it a God. 2. If we trust in the Arm of Flesh , we make it a God , Ier. 17.5 . Cursed be Man that trusteth in Man , and maketh flesh his arm . The Syrians trusted in their Army , which was so Numerous , that it filled the Country , 1 Kings 20.27 . but this arm of Flesh withered , ver . 29. What we make our Trust , God makes our Shame : The Sheep run to the Hedges for shelter , and they lose their Wool : We have run to second Causes to help us , and we have lost much of our golden Fleece : They have not only been Reeds to fail us , but Thorns to prick us : We have broken our Parliament-Crutches by leaning too hard upon them . 3. If we trust in our Wisdom , we make it a God , Ier. 9.23 . Let not the wise man glory in his wisdom . Glorying is the highth of Confidence ; many a Man doth make an Idol of his Wit and Parts : He Deifies himself : But how oft doth God take the Wi●e in their own Craftiness , Iob 5.13 . Achitophel had a great Wit , his Council was as the Oracle of God , but his Wit brought him to the Halter , 2 Sam. 17.23 . 4. If we trust in our Civility , we make it a God : Many trust to this , none can charge them with gross Sin. Civility is but Nature refined and cultivated ; a Man may be washed and not changed : His Life may be civil , yet there may be some reigning Sin in his Heart : The Pharisee could say , I am no Adulterer , Luke 18.11 . but he could not say , I am not proud : To trust to Civility , is to trust to a Spiders Web. 5. If we trust to our Duties to save us , we make them a God , Isa. 64.6 . Our Righteousnesses are as filthy rags : They are Fly-blown with Sin : Put Gold in the Fire and there comes out much Dross : Our most golden Duties are mixed with Infirmity : We are apt either to neglect Duty or idolize it . Use Duty , but do not trust to it , for then you make it a God. Trust not to your Praying , and Hearing ; these are the means of Salvation , but they are not Saviours . If you make Duties Bladders to trust to , you may sink to Hell with these Bladders . 6. If we trust in our Grace , we make a God of it . Grace is but a Creature ; if we trust in it , we make it an Idol . Grace is imperfect , we cannot trust to that to save us which is imperfect , Psal 26.1 . I have walked in my Integrity : I have trusted also in the Lord. David did walk in his Integrity , but did not trust in his Integrity . I have trusted in the Lord. If we trust in our Graces , we make a Christ of them . They are good Graces but bad Christs . To love any thing more than God , is to make it a God. 1. If we love our Estate more than God , then we make it a God. The young Man in the Gospel loved his Gold better than his Saviour ; the World lay nearer his Heart than Christ , Matt. 19.22 . Fulgens hoc aurum praestringit oculos , Var. Hence it is the covetous Man is called an Idolater , Eph. 5.5 . Why so ? Because he loves his Estate more than God , and so he makes it his God : Though he doth not bow down to an Idol , yet he worships the Graven Image in his Coins ; he is an Idolater : That which hath most of the Heart , that we make a God. 2. If we love our Pleasures more than God , we make a God of Pleasure , 2 Tim. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lovers of Pleasure more than Lovers of God. Many let loose the Reins , and give themselves up to all manner of sensual Delights , they idolize Pleasure , Iob 21.12 , 13. They take the Timbrel and the Harp , and rejoyce at the sound of the Organ . They spend their days in mirth . I have read of a place in Africa , where the People spend all their time in Dancing , and making Merry : And have not we many , who make a God of Pleasure ; who spend their time in going to Plays , and visiting Stews , as if God had made them like the Leviathan to play in the Water , Psal. 104.26 . In the Country of Sardinia there is an Herb like Balm , that if one eat too much of it , he well die laughing . Such an Herb is Pleasure ; if one seeds immoderately on it , he will go laughing to Hell. Such as make a God of Pleasure , let them read but two Scriptures , Eccl. 7.4 . The Heart of Fools is in the House of Mirth . And Rev. 18.7 . How much she hath lived Deliciously , so much Torment give her . Sugar laid in a damp p●ace turns to Water : So all the sugared Joys and Pleasures of Sinners , will turn to the Water of Tears at last . 3. If we love our Belly more than God , we make a God of it , Phil. 3.19 . Whose God is their Belly . Clemens Alexandrinus writes of a Fish that hath its Heart in its Belly : An Emblem of Epicures , their Heart is in their Belly , they do Sacrificare lari , their Belly is their God , and to this God they pour Drink-Offerings : The Lord allows what is fitting for the Recruit of Nature , Deut. 11.15 . I will send grass , that thou maist eat and be full . But to mind nothing but the indulging the Appetite is Idolatry , Whose God is their Belly . What pity is it , that the Soul , that Princely part , which sways the Scepter of Reason , and is akin to Angels , should be enslaved to the Brutish part ! 4. If we love a Child more than God , we make a God of it . How many are guilty in this kind ! They think more of their Children , and delight more in them , than in God : They grieve more for the loss of their First-born , than for the loss of their first Love. This is to make an Idol of a Child , and to set it in Gods room . Thus God is oft provoked to take away our Children : If we love the Jewel more than him that gave it , God will take away the Jewel , that our love may return to him again . Use 1. It Reproaches such as have other Gods , and so renounce the true God. 1. Such as set up Idols , Ier. 2.28 . According to the number of thy Cities , are thy Gods , O Israel . Hos. 12.11 . Their Altars are as heaps in the Furrows of the Field . 2. Such as seek to Familiar Spirits . This is a Sin condemned by the Law of God , Deut. 18.11 . There shall not be found among you , any that consult with Familiar Spirits . It is ordinary if People have lost any of their Goods , they send to Wizards and Soothsayers , to know how they may come by their Goods again . What is this but for People to make a God of the Devil , by consulting with him , and putting their Trust in him ? What! because you have lost your Goods , will you lose your Souls too ? 2 Kings 1.6 . So is it not because you think there is not a God in Heaven , that you ask Council of the Devil ? If any be guilty , be humbled . Use 2. It sounds a Retreat in our Ears ; let it call us off from the Idolizing any Creature , and renouncing other Gods : Let us cleave to the true God , and his Service : If we go away from God , we know not where to mend our selves . 1. It is honourable serving of the true God : Servire Deo est regnare : It is more Honour to serve God , than to have Kings serve us . 2. Serving the true God is Delightful , Isa. 56.7 . I will make them joyful in my House of Prayer . God oft displays the Banner of his Love in an Ordinance , and pours in the Oyl of Gladness into the Heart . All Gods Ways are Pleasantness , his Paths are strowed with Roses , Prov. 3.17 . 3. Serving the true God is beneficial ; they have great Vails here , the hidden Manna , inward Peace , and a great Reward to come . They that serve God , shall have a Kingdom when they dye , Luke 12.32 . and shall wear a Crown made of the Flowers of Paradise , 1 Pet. 5.4 . To serve the true God is our true Interest . God hath twisted his Glory and our Salvation together . He bids us believe ; and why ? That we may be saved . Therefore renouncing all others , let us cleave to the true God. 2. You have covenanted to serve the true Iehovah , renouncing all others . When one hath entred into Covenant with his Master , and the Indentures are drawn and sealed , then he cannot go back , but must serve out his time . We have covenanted in Baptism to take the Lord for our God , renouncing all others ; And renewed this Covenant in the Lords-Supper , and shall we not keep our Solemn Vow and Covenant ? We cannot go away from God without the highest Perjury , Heb. 10.38 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any Man draw back , as a Soldier that steals away from his Colours , my Soul shall have no pleasure . I will pour Viols of wrath on him , make my Arrows drunk with blood . 3. None ever had cause to repent of cleaving to God and his Service : Some have repented that they have made a God of the World. Cardinal Woolsey said , Had I served God as Faithfully as I have served my King , he would not have left me thus . None ever complained of serving God , it was both their Comfort and Crown on Death-Bed . Of the Commandments . Exod. 20.4 . Thou shalt not make unto thee any Graven Image , &c. IN the First Commandment is forbidden the worshipping a False God , in this , the worshipping the true God in a false manner . 1. Thou shalt not make unto thee any Graven Image ; this forbids not the making an Image for Civil use , Mat. 22.20 . Whose is this Image and Superscription ? they say unto him Caesars . But the Commandment forbids setting up an Image for Religious Use or Worship . 2. Nor the likeness of any thing , &c. All Ideas , Pourtraitures , Shapes , Images of God , whether by Effigies or Pictures , are here forbidden . Deut. 4.15 . Take heed lest ye corrupt your Selves , and make the Similitude of any Figure . God is to be adored in the heart , not painted to the Eye . 3. Thou shalt not bow down to them . The intent of making Images and Pictures , is to worship them . No sooner was Nebuchadnezzars Golden Image set up , but all the People fell down and worshipped it , Dan. 3.7 . Therefore God forbids the prostrating our selves before an Idol : So then the thing prohibited in this Commandment is Image-worship . To set up an Image to represent God , is a debasing of the Deity , 't is below God. If one should make the Images of Snakes or Spiders , saying , he did it to represent his Prince , would not the Prince take this in high disdain ? What greater disparagement to God , than to represent the infinite God by that which is finite ; the Living God , by that which is without Life , and the Maker of all , by a thing which is made ? 1. To make a true Image of God is impossible . God is a Spiritual Essence , Iohn 4.24 . And being a Spirit he is invisible , Deut. 4.15 . Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire . How can any paint the Deity ? Can they make an Image of that which they never saw ? Quod invisibile est , pingi non potest , Ambr. Ye saw no Similitude . It is impossible to make a Picture of the Soul , or to paint the Angels , because they are of a Spiritual Nature ; much less then can we paint God by an Image , who is an Infinite , Increate Spirit . 2. To worship God by an Image , is both absurd and unlawful . I. It is absurd and irrational ; for First , The Workman is better than the Work , Heb. 3.3 . He who buildeth the House , hath more Honour than the House ; if the Workman be better than the Work , and none bows to the Workman , how absurd then is it to bow to the work of his Hands ? Secondly , Is it not an absurd thing to bow down to the Kings Picture , when the King himself is present ? So to bow down to an image of God , when God himself is every where present . II. It is unlawful to worship God by an Image ; for First , It is against the Homily of the Church ; it runs thus , The Images of God , our Saviour , the Virgin Mary , are of all others most dangerous , therefore the greatest care ought to be had that they stand not in Temples and Churches . So that Image-Worship is contrary to our own Homilies , and doth affront the authority of the Church of England . Secondly , Image-worship is expresly against the Letter of Scripture , Lev. 26.1 . Ye shall make no Graven Image , neither shall ye set up any Image of Stone to bow down to it . Deut. 16.22 . Neither shalt thou set up any Image which the Lord thy God hateth . Psal. 97.7 . Confounded be all they that serve Graven Images . Do we think to please God by doing that which is contrary to his Mind , and which he hath expresly forbidden ? Thirdly , Image-worship is against the practice of the Saints of old . Iosiah that Renowned King , destroyed the Groves and Images , 2 Kin. 23.24 . Constantine abrogated the Images set up in Temples . The Christians destroy'd Images at Basil , Zurick , Bohemia ; when the Roman Emperors would have thrust Images upon them , they chose rather to dye than deflour their Virgin Profession by Idolatry . They refused to admit any Painter or Carver into their Society , because they would not have any Carved Statue , or Image of God : When Seraphion bowed to an Idol , the Christians excommunicated him , and delivered him up to Satan . Use 1. It reproves and condemns the Church of Rome , who from the Alpha of their Religion , to the Omega , are wholly Idolatrous ; they make Images of God the Father , painting him in their Church-Windows as an Old Man , and an Image of Christ in the Crucifix . And because it is against the Letter of this Commandment , therefore they sacrilegiously blot out the Second Commandment out of their Catechises , dividing the Tenth Commandment into Two. Now this Image-worship must needs be very Impious and Blasphemous , because it is a giving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Religious Worship to the Creature , which is only due to God. It is vain for Papists to say they give God the worship of the Heart , and the Image only the worship of the Body ; for the worship of the Body is due to God , as well as the worship of the Heart , and to give an outward Veneration to an Image , is to give that Adoration to a Creature , which only belongs to God. Isa. 42.8 . My Glory will I not give to another . Obj. 1. But the Papists say , they do not worship the Image , only make use of it as a Medium , they worship God by it ; Ne imagini quidem Christi in quantum est Lignum sculptum , ulla debetur reverentia , Aquinas . Resp. 1. Where hath God bid them worship him by an Effigies or Spirit ? Isa. 1.12 . Who hath required this at your Hands ? The Papists can't say so much as the Devil , Scriptum est , it is written . 2. The Heathens may bring the same Argument for their gross Idolatry , as the Papists do for their Image-worship ; who of the Heathens were so simple , as to think Gold and Silver , or the Figure of an Ox or Elephant , were God ? They were only Emblems and Hieroglyphicks to represent him ; they did worship the invisible God , by such visible things . To worship God by an Image , God takes as done to the Image itself . Obj. 2. But say the Papists , Images are Lay-mens Books , and they are good to put us in mind of God. One of the Popish Councils affirmed that we might learn more by an Image , than by long study of the Scriptures . Resp. Hab. 2.18 . What profiteth the Graven Image , the Molten Image , and a Teacher of Lies ? Is an Image a Lay-mans Book ? See then what Lessons this Book teacheth , it teacheth Lyes , it represents God in a visible shape , who is invisible . For the Papists to say they make use of an Image , to put them in mind of God , is as if a Woman should say she keeps company with another Man , to put her in mind of her Husband . Obj. 3. But did not Moses make the Image of a Brazen Serpent , why then may not Images be set up ? Resp. That was done by Gods special command , Num. 21.8 . Make thee a Brazen Serpent ; and there was a special use of it , both Literal and Spiritual ; but what , doth the setting up this Image of the Brazen Serpent justifie the setting up of Images in Churches ? What , because Moses did make an Image by Gods appointment , may we therefore set up an Image of our own Devising ? Because Moses made an Image to heal them that were stung , is it lawful therefore to set up Images in Churches , to sting them that are whole ? This doth not at all follow . Nay , that very brazen Serpent which God himself commanded to be set up , when Israel did look upon it with too much Reverence , and began to burn Incense to it , Hezekiah defaced that Image , and called it Nehushtan , and God commended him for doing so , 2 Kings 18.4 . Obj. 4. But is not God represented as having Hands and Eyes and Ears ? Why then may we not make an Image to represent him by , and help our Devotion ? Resp. Though God is pleas'd to stoop to our weak Capacities , and set himself out in Scripture by Eyes , to signifie his Omnisciency , and Hands , to signifie his Power , yet it is very absurd from Metaphors and Figurative Expressions , to bring an Argument for Images and Pictures ; for by that Rule God may be pictured by the Sun and the Element of Fire , and by a Rock , for God is set forth by these Metaphors in Scripture ; and sure the Papists themselves would not like to have such Images made of God. Quest. 1. If it be not lawful to make the Image of God the Father , yet may we not make an Image of Christ , who took upon him the nature of Man ? Resp. No. Epiphanius seeing an Image of Christ hanging in a Church , brake it in Pieces ; 't is Christ's Godhead , united to his Manhood , that makes him to be Christ ; therefore to Picture his Manhood , when we cannot Picture his Godhead , is a Sin , because we make him to be but half Christ ; we separate what God hath joyned , we leave out that which is the chief thing , which makes him to be Christ. Quest. 2. But how then shall we conceive of God aright , if we may make no Image or Resemblance of him ? Resp. We must conceive of God Spiritually , viz. 1. In his Attributes , his Holiness , Justice , Goodness , which are the Beams by which his Divine Nature shines forth . 2. We must conceive of him as he is in Christ. Christ is the Image of the Invisible God , Col. 1.15 . As in the Wax we see the print of the Seal . Set the Eyes of your Faith on Christ-God-Man , Iohn 14.9 . He that hath seen me , hath seen the Father . Use 2. Take heed of Idolatry , viz. Image-worship ; our Nature is prone to this Sin , as dry Wood to take Fire ; and indeed what needs so many Words in the Commandment , Thou shalt not make any Graven Image , or the likeness of any thing , in Heaven , Earth , Water , Sun , Moon , Stars , Male , Female , Fish ; Thou shalt not bow down to them ; I say , what needed so many Words , but to shew how subject we are to this sin of false Worship ? It concerns us therefore to resist this sin . Where the Tide is apt to run with greater force , there we had need make the Banks higher and stronger ; the Plague of Idolatry is very infectious , Psal. 106.35 , 36. They were mingled among the Heathens , and served their Idols . It is my Advice to you , to avoid all occasions of this Sin. 1. Come not into the Company of Idolatrous Papists ; dare not to live under the same Roof with them : You run into the Devils Mouth . Iohn the Divine would not be in the Bath where Cerinthus the Heretick was . 2. Go not into their Chappels to see their Crucifixes or hear Mass : As the looking on an Harlot draws to Adultery , so the looking on the Popish guilded Picture , may draw to Idolatry . Some care not though they go and see their Idol-worship ; indeed a Vagrant that hath nothing to lose , cares not though he goes among Thieves . Such as have no goodness in them , care not into what Idolatrous Places they come , or what Temptations they cast themselves upon ; but you who have a Treasure about you , good Principles , take heed the Popish Priests do not rob you of your Principles , and defile you with their Images . 3. Dare not to joyn in Marriage with Image-worshippers . Solomon though a Man of Wisdom , yet his Idolatrous Wives drew away his Heart from God ; the People of Israel entred into an Oath and Curse , that they would not give their Daughters in Marriage to the Idolaters , Nehem. 10.30 . For a Protestant and Papist to Marry , is to be unequally yoaked , 2 Cor. 6.14 . and there is more danger the Papist will corrupt the Protestant , than hope the Protestant will convert the Papist . Mingle Wine and Vinegar , the Vinegar will sooner sour the Wine , than the Wine will sweeten the Vinegar . 4. Avoid Superstition , which is a Bridge leads over to Rome . Superstition is the bringing in any Ceremony , Fancy or Innovation into Gods worship which he never appointed . This is very provoking to God , because it reflects much upon his Honour , as if he were not wise enough to appoint the manner of his own Worship . God hates all strange Fire to be offered in his Temple , Lev. 10.1 . A Ceremony may in time bring to a Crucifix . They who contend for the Cross in Baptism , why may they not as well have the Oyl , Salt and Cream , the one being as antient as the other ? Such as are for Altar-worship , they who will bow to the East , may in time bow to the Host. Take heed of all occasions of Idolatry . Idolatry is Devil-worship , Psal. 106.37 . And if you search through the whole Bible , there is no one Sin that God hath more followed with Plagues than Idolatry ; the Jews have a Saying , that in every Evil which befals them , there is uncia aurei vituli , an Ounce of the Golden Calf in it . Hell is a Place for Idolaters , Rev. 22.15 . For without are Idolaters . Synesius calls the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rejoycer at Idols , because Image-worshippers help to fill Hell. That you may be preserved from Idolatry and Image-worship , 1. Get good Principles , that you may be able to oppose the Gain-sayer . Whence doth the Popish Religion get ground ? not from the goodness of their cause , but from the ignorance of the People . 2. Get love to God. The Wife that loves her Husband is safe from the Adulterer ; and the Soul that loves Christ is safe from the Idolater . 3. Pray that God will keep you . Though it is true , there is nothing in an Image to tempt ; for if we pray to an Image , it cannot hear , and if we pray to God by an Image , he will not hear ; I say there is nothing to tempt ; yet we know not our own Hearts , or how soon we may be drawn to Vanity , if God leave us ; therefore pray that you be not enticed to false Worship , or receive the Mark of the Beast in your right hand or Forehead : Pray , Psal. 119.117 . Hold thou me up , and I shall be safe . Lord , let me neither mistake my way for want of Light , or leave the true way for want of Courage . 2. Let us Bless God who hath given us the Knowledge of his Truth : That we have tasted the Hony of his Word , and our Eyes are enlightned . Bless him that he hath shewn us the Pattern of his House ; the right Mode of Worship : That he hath discovered to us the Forgery and Blasphemy of the Romish Religion . Let us pray , that God will preserve pure Ordinances and powerful Preaching among us . Idolatry came in at first by the want of good Preaching . Then the People began to have golden Images when they had wooden Priests . Of the Ten Commandments . Exod. 20.5 . For I the Lord thy God , am a jealous God , visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation , of them that hate me . 1. I The Lord thy God , am a jealous God. ] The first reason why Israel must not worship graven Images , is because the Lord is a jealous God , Exod. 34.14 The Lord whose name is Jehovah is a jealous God. Jealousie is taken in a good sense , and so God is jealous for his People . 2. In a bad Sense , and so God is jealous of his People . 1. In a good Sense , and so God is jealous for his People , Zech. 1.14 . Thus saith the Lord , I am jealous for Jerusalem , and for Zion , with a great jealousie . God hath a dear Affection to his People , they are his Hephsibah or Delight , Isa. 62.4 . The Apple of his Eye , Zech. 2.8 . To express how dear they are to him , and how tender he is of them , Nihil charius pupilla oculi , Drusius . They are his Spouse , adorn'd with the Jewels of Grace : They lye near to his Heart . He is jealous for his Spouse , therefore will be avenged on them who go to wrong her , Isa. 42.13 . The Lord shall stir up jealousie like a man of war ; he shall roar , he shall prevail against his enemies . What is done to the Saints , God takes as done to himself , 2 Kings 19.22 . and the Lord will undo all them that afflict Sion , Zeph. 3.19 . I will undo all that afflict thee . 2. Jealousie is taken in a bad Sense , and so God is jealous of his People : And so it is taken in this Commandment . I the Lord thy God am a jealous God. I am jealous lest you should go after false Gods , or worship the true God in a false manner ; lest you defile your Virgin Profession by Images . God will have his Spouse keep close to him , and not go after other Lovers , Hos. 3.3 . Thou shalt not be for another man. God cannot bear a Corrival . Our conjugal Love , viz. a Love joyn'd with Adoration , and Worship , must be given only to God. Use 1. Let us give God no just cause to be jealous . A good Wife will be so Discreet and Chast , as to give her Husband no just occasion of Jealousie . Let us avoid all Sin , especially this Sin of Idolatry or Image-worship : It is heinous , after we have entred into a Marriage-Covenant with God , now to prostitute our selves to an Image . Idolatry is Spiritual Adultery , and God is a jealous God , he will avenge it : Image-worship makes God abhor a People , Psal. 78.58 . They moved him to jealousie with their graven Images . When God heard this , he was Wroth , and greatly abhorred Israel . Image-worship enrageth God , Prov. 6.34 . Iealousie is the Rage of a man : It makes God divorce a People , Exod. 32.7 . Thy People , lo-ammi , Hos. 2.2 . Plead with your Mother , plead , for she is not my Wife , Cant. 8.6 . Iealousie is cruel as the grave . As the Grave devours Mens Bodies , so God will devour Image-worshippers : Use 2. If God be a jealous God , let it be a word to such whose Friends are Popish Idolaters , and they are hated by their Friends , because they are of a different Religion , and perhaps they cut off their Maintenance from them . O remember God is a jealous God , better move your Parents to hatred , than move God to jealousie : Their Anger cannot do you so much hurt as Gods : If they will not provide for you , God will , Psal. 27.10 . When my Father and Mother forsake me , then the Lord will take me up . 2. The second Reason against Image-worship , Visiting the Iniquity of the Fathers upon the Children , unto the third and fourth Generation . ] There is a Two-fold Visiting . 1. There is Gods visiting in Mercy , Gen. 50.25 . God will surely visit you . That is , he will bring you into the Land of Canaan , the Type of Heaven . Thus God hath visited us with the Sun-beams of his Favour : He hath made us swim in a Sea of Mercy : This is an happy Visitation . 2. There is Gods visiting in Anger , Ier. 5.9 . Shall I not visit for these things ? That is , Gods visiting with the Rod ; and Isa. 10.3 . What will ye do in the day of Visitation ? That is , in the day when God shall visit with his Judgments . Thus Gods visiting is taken here , in this Commandment , visiting Iniquity , that is , punishing Iniquity . Observe here three things . Observ. 1. That Sin makes God visit : Visiting Iniquity . Sin is the cause why God visits with Sickness , Poverty , Psal. 89.31 , 32. If they break my Commandments : Then will I visit their transgression with the rod. Sin twists the Cords which pinch us : Sin creates all our Troubles : It is the Gaul in our Cup , and the Gravel in our Bread : Flagitium & flagellum sunt sicut acus & filum . Sin is the Trojan Horse : The Phaeton that sets all on Fire : It is the Womb of our Sorrows , and Grave of our Comforts . God visits for Sin. Observ. 2. One special sin God visits for , is Idolatry and Image-worship . Visiting the iniquity of the Fathers . Most of Gods invenomed Arrows have been shot among Idolaters , Ier. 7.12 . Go now unto my place which was in Shiloh , where I set my name at the first , and see what I did to it . God for Israels Idolatry , suffered their Army to be routed , their Priests slain , the Ark taken Captive , and we never read that the Ark returned to Shiloh any more . Hierusalem was the most Famous Metropolis of the World : There was the Temple , Psal. 122.4 . Whither the Tribes go up , the Tribes of the Lord. Yet for their high places and Images , their City was besieged and taken by the Chaldean Forces , 2 Kings 25.4 . When Images were set up in Constantinople , the chief Seat of the Eastern Empire , this City which was in the eye of the World impregnable , was taken by the Turks , and many cruelly Massacred . Then the Turks , in their Triumphs , reproached the Idolatrous Christians , causing an Image or Crucifix to be carried through the Streets in Contempt , and throwing Dirt upon it , cried , This is the God of the Christians : Here was Gods Visitation for their Idolatry . God hath set special marks of his Wrath upon Idolaters . At a place called Epoletium there perished by an Earth-quake 350 Persons , while they were offering Sacrifice to Idols . Idolatry hath brought Misery upon the Eastern Churches , it removed the golden Candlesticks of Asia . This Iniquity God visits for . Observ 3. Idolatrous Persons are Enemies not only to their own Souls , but to their Children : Visiting the Iniquity of the Fathers upon their Children . As an Idolatrous Father intails his Land of Inheritance , so he intails Gods Anger and Curse upon them . A jealous Husband finding his Wife hath stained her Integrity , may justly cast off her and her Children too , because they are none of his . If the Father be a Traytor to his Prince , no wonder if all the Children suffer . God may visit the Iniquity of Image-worshippers upon their Children . Quest But is it not said , Every one shall dye for his own Sin ? The Son shall not bear the Iniquity of the Father ? How then doth God say , he will visit the Iniquity of the Fathers upon the Children ? Resp. Though the Son be not Damned for his Fathers Sin , yet he may be severely punished , Iob 21.19 . God lays up his iniquity for his Children . That is , God lays up the Punishment of his Iniquity for his Children ; the Child smarts for the Fathers Sin. Ieroboam thought to have established the Kingdom by Idolatrous Worship , but it brought Ruin upon him and all his Posterity , 1 Kings 14.10 . Ahab's Idolatry wronged his Posterity , they lost the Kingdom and were all Beheaded , 2 Kings 10.7 . They took the Kings Sons , and slew seventy Persons . There God visited the I●●quity of the Father upon the Children . As a Son catcheth an Hereditary Disease from his Father , the Stone or Gout ; so he catcheth Misery from him , his Fathers Sin ruins him . Use 1. If so , then how sad is it to be the Child of an Idolater ? It had been sad to have been one of Gehazi's Children , who had Leprosie intail'd upon them , 2 Kings 5.27 . The Leprosie of Naaman shall cleave to thee , and to thy Seed for ever . So it is sad to be a Child of an Idolater , or Image-worshipper . His Seed are exposed to Gods heavy Judgments in this Life : God visits the Iniquity of the Fathers upon their Children . Methinks I hear God speak , as Isa. 14.21 . Prepare slaughter for his Children for the Iniquity of their Fathers . Use 2. See what a Privilege it is to be the Children of good Parents : The Parents are in Covenant with God , and God lays up Mercy for their Posterity , Prov. 20.7 . The just man walks in his Integrity , his Seed are blessed after him . A Religious Parent doth not procure Wrath , but helps to keep off Wrath from his Child : He seasons his Child with Religious Principles ; he prays down a Blessing on his Child : He is a Load-stone , drawing his Child to Christ by good Council and Example . O what a Privilege is it to be born of Godly Religious Parents ! St. Austin saith , That his Mother Monica travelled with greater Care and Pains for his new Birth , than for his Natural . Wicked Idolaters entail Misery on their Posterity . God visits the Iniquity of the Fathers upon their Children : But Religious Parents procure a Blessing upon their Children . God reserves Mercy for their Posterity . 3. The third Reason against Image-worship , Of them that hate me . ] This is a Reason against Image-worship , 't is hating God : The Papists who worship God by an Image , hate God. Image-worship is a pretended Love to God , but God interprets it an hating of him : Quae diligit alienum odit sponsum : She that loves another Man , hates her own Husband . An Image-lover is a God-hater . Idolaters are said to go a Whoring from God , Ezek. 34.15 . How can they love God ? I shall shew that Image-worshippers hate God , whatever love they pretend . 1. They who go contrary to Gods express Will , hate him . God saith , You shall not set up any Statue , Image , Picture , to represent me : These things I hate , Deut. 16.22 . Neither shalt thou set up any Image which the Lord thy God hateth . Yet the Idolater will set up Images and worship them . This God looks upon as an hating of him . How doth that Child love his Father , who doth all he can to cross him ? 2. They who shut the Truth out of Doors , hate God. Iephtha proves , that his Brethren did hate him , because they laboured to shut him out of his Fathers House , Iudges 11.7 . The Idolater shuts the Truth out of doors : He blots out the Second Commandment : He makes a shape of the invisible God : He brings a Lye into Gods Worship , which is a clear proof he hates God. 3. Idolaters , though they love the false Image of God in a Picture , yet they hate the true Image of God in a Believer . They pretend to Honour Christ in a Crucifix , yet persecute Christ in his Members : These bate God. Use 1. This may confute those who plead for Image-worshippers , they are very devout People , they adore Images , they set up the Crucifix , kiss it , light Candles to it : They love God. Nay , but who shall be judge of their Love ? God saith , they hate him : They give Religious Adoration to a Creature : These hate God , and God hates them : And they shall never live with God , whom he hates : He will never lay such Vipers in his Bosom : Heaven is kept as Paradise , with a Flaming Sword that they shall not enter : And Deut. 7.10 . He repayeth them that hate him , to their face . God will shoot all his murdering pieces among Idolaters : All the Plagues and Curses in the Book of God shall befall the Idolater : The Lord repays him that hates him to his Face . Use 2. Let it exhort us all to fly from Romish Idolatry ; let us not be among God-haters , 1 Iohn 5.21 . Little Children keep your selves from Idols . As you would keep your Bodies from Adultery , so keep your Souls from Idolatry . Take heed of Images , they are Images of Jealousie to provoke God to Anger : They are Damnable : You may as well perish by false Devotion , as by real Scandal : By Image-worship , as Drunkenness and Whoredom . A Man may as well dye by Poyson as Pistol : We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication , as by being Pistoll'd with gross scandalous Sins . To conclude , God is a jealous God , no Corrival ; he will visit the Iniquity of the Fathers upon their Children : He will entail a Plague upon the Posterity of Idolaters . He interprets Idolaters to be such as hate him . He that is an Image-lover , is a God-hater : Therefore keep your selves pure from Romish Idolatry : If you love your Souls , keep your selves from Idols . Of the Commandments . Exod. 20.6 . Shewing Mercy unto Thousands , &c. THis is another Argument against Image-worship , because such as do not provoke God with their Images , he is merciful to them , and will entail Mercy upon their Posterity , Shewing Mercy to Thousands . 1. Here is the golden Scepter of Gods Mercy display'd . 2. The Persons interested in Gods Mercy , such as love him and keep his Commandments . 1. The Golden Scepter of Gods Mercy display'd , shewing Mercy to Thousands . The Heathens thought they praised Iupiter enough , when they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good and Great . Both these Excellencies meet in God , Majesty and Mercy . Mercy is that innate propensness in God to do good to Distressed Sinners . God shewing Mercy , makes his Godhead appear full of Glory . When Moses said to God , I beseech thee shew me thy Glory , I will ( saith God ) shew Mercy , Exod. 33.19 . His Mercy is his Glory . Mercy is the Name by which God will be known , Exod. 34.6 . The Lord passed by , and proclaimed , the Lord , the Lord God , Merciful and Gracious . Mercy proceeds primarily and originally from God ; he is called the Father of Mercies , 2 Cor. 1.3 . because he begets all those Mercies and Bowels which are in the Creature . Our Mercies compared with Gods , are scarce so much as the Drop to the Ocean . Quest. What are the Qualifications ? Resp. 1. The Spring of Mercy which God shews , is free and spontaneous : To set up Merit , is to destroy Mercy ; nothing can deserve Mercy , or force it , we cannot deserve Mercy , because of our Enmity , nor force it ; we may force God to punish us , not to love us , Hos. 14.4 . I will love them freely . Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace . Election is free , Eph. 1.4 . He hath chosen us in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the good pleasure of his Will. Justification is free , Rom. 3.24 . Being justified freely by his Grace . Say , not then , I am unworthy , for Mercy is free . If God should shew Mercy only to such as deserve it , he must shew Mercy to none at all . 2. The Mercy God shews is Powerful . How Powerful is that Mercy which softens an Heart of Stone ? Mercy changed Mary Magdalens Heart , out of whom Seven Devils were cast . She who was an Inflexible Adamant , Mercy made her a weeping Penitent . Gods Mercy works sweetly , yet irresistibly ; it allures , yet conquers . The Law may terrifie , Mercy doth mollifie . Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart , and beats off those Chains of Sin in which the Soul is held ! 3. The Mercy which God shews is superabundant , Exod. 34.6 . Abundant in Goodness , shewing Mercy to Thousands . God visits Iniquity only to the Third and Fourth Generation , Exod. 20.5 . But he shews Mercy to a Thousand Generations . The Lord hath Treasures of Mercy lying by , therefore he is said to be Plenteous in Mercy , Psal. 86.5 . And Rich in Mercy , Ephes. 2.4 . The Viol of God's Wrath doth but drop , but the Fountain of his Mercy runs . The Sun is not so full of Light , as God is of Love. God hath Mercy , First , Of all Dimensions ; he hath Depth of Mercy , it reacheth as low as Sinners ; and Heighth of Mercy , it reacheth above the Clouds . Secondly , God hath Mercies of all Seasons ; Mercies for the Night , he gives Sleep , nay sometimes he gives a Song in the Night , Psal. 42.8 . And he hath Mercies for the Morning , Lam. 3.23 . His Compassions are fresh every Morning . Thirdly , God hath Mercies for all sorts . Mercies for the Poor , 1 Sam. 2.8 . He raiseth the Poor out of the Dust. Mercies for the Prisoner , Psal. 69.33 . He despiseth not his Prisoners . Mercies for the Dejected , Isa. 54.8 . In a little Wrath I hid my Face from thee , but with great Mercies will I gather thee . God hath old Mercies , Psal. 25.6 . Thy Mercies have been ever of old . And new Mercies , Psal. 40.3 . He hath put a new Song in my Mouth . Every time we draw our Breath , we suck in Mercy ; God hath Mercies under Heaven , and those we taste of , and Mercies in Heaven , and those we hope for : Thus Gods Mercy is superabundant . 4. The Mercy God shews is abiding , Psal. 103.16 . The Mercy of the Lord is from Everlasting to Everlasting . Gods anger to his Children lasts but a while , Psal. 103.9 . but his Mercy lasts for ever . Gods Mercy is not like the Widows Oyl , which ran a while and then ceased , 2 Kings 4.6 . Over-flowing , Ever-flowing . Gods Mercy as it is without Bounds , so without Bottom , Psal. 136. His Mercy endures for ever . God never cuts off the Intail of Mercy from the Elect. Quest. 2. How many ways is God said to shew Mercy ? Resp. 1. We are all Living Monuments of Gods Mercy . God shews Mercy to us in dayly supplying us . First , He supplies us with Health . Health is the Sawce which makes our Life relish Sweeter . How would they prize this Mercy , who are Chain'd to a Sick-bed ? Secondly , God supplies us with Provision , Gen. 48.15 . The God who hath fed me all my Days . Mercy spreads our Table , it carves us every bit of Bread we eat ; we never drink but in the Golden Cup of Mercy . 2. God shews Mercy in lengthening out our Gospel-Liberties , 1 Cor. 16.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there are many Adversaries ; many would stop the Waters of the Sanctuary that they should not run : We enjoy the sweet Seasons of Grace , we hear joyful Sounds , we see the goings of God in his Sanctuary , we enjoy Sabbath after Sabbath ; the Manna of the Word yet falls about our Tents , when in divers parts of the Land they have no Manna . Here is God shewing Mercy to us ; he spins out our forfeited Liberties . 3. God shews Mercy to us in preventing many Evils from invading us , Psal. 3.3 . Thou O Lord art a Shield for me . God hath restrained the Wrath of Men , and been a Screen between us and Danger . When the Destroying Angel hath been abroad , and shot his deadly Arrow of Pestilence , God hath kept off the Arrow that it hath not come near us . 4. God shews Mercy in delivering us , 2 Tim. 4.17 . And I was delivered out of the Mouth of the Lion , viz. Nero. God hath restored us from the Grave . May we not write the Writing of Hezekiah , Isa. 38 9. when he had been sick , and was recovered of his Sickness ? When we thought the Sun of our Life had been setting , God hath made it return to its former Brightness . 5. God shews Mercy in restraining of us from Sin : Lusts within , are worse than Lions without . The greatest sign of Gods Anger , is to give Men up to their Sins , Psal. 81.12 . So I gave them up to their own Hearts Lusts ; let them Sin themselves to Hell. But God hath laid the Bridle of restraining Grace upon us : As God said to Abimelech , Gen. 20.6 . I withheld thee from sinning against me . So God withheld us from those Exorbitancies which might have made us a Prey to Satan , and a Terrour to our Selves . 6. God shews Mercy in guiding and directing us . Is it not a Mercy for one that is out of the way , to have a Guide ? First , There is a Providential guiding , God guides our Affairs for us , Chaulks out a way he would have us to walk in ; he resolves our Doubts , unties our Knots , appoints the bounds of our Habitation , Acts 17.26 . Secondly , A Spiritual guiding , Psal. 73.24 . Thou shalt guide me with thy Counsel . As Israel had a Pillar of Fire to go before them , so God guides us with the Oracles of his Word , and the Conduct of his Spirit . He guides our Head , keeps us from error , and he guides our Feet , keeps us from Scandal . O what Mercy is it to have God to be our Guide and Pilot , Psal. 31.3 . For thy Name 's sake lead me and guide me . 7. God shews Mercy in Correcting us . God is Angry in Love , he smites that he may save Gods Rod is not a Rod of Iron to break us , but a Fatherly Rod to Humble us , Heb. 12.10 . He for our profit , that we may be partakers of his Holiness . Either God will mortifie some corruption , or exercise some grace . Is there not Mercy in this ? Every Cross to a Child of God , is like Paul's Cross Wind , which though it broak the Ship , it brought Paul to Shoar upon the broken Pieces , Acts 27.44 . 8. God shews Mercy in Pardoning us , Mic. 7.18 . Who is a God like thee , that pardonest Iniquity ? 'T is Mercy to Feed us , Rich Mercy to Pardon us . This Mercy is spun out of the Bowels of Free Grace ; this is enough to make a Sick Man well , Isa. 33.24 . The Inhabitant shall not say I am Sick , the People that dwell therein , shall be forgiven their Iniquity . Pardon of Sin is a Mercy of the first Magnitude , God seals the Sinners Pardon with a Kiss . This made David put on his best Cloaths , and anoint himself ; his Child newly Dead , and God had told him the Sword should not depart from his House , yet now he falls Anointing himself ; the reason was , God had sent him his Pardon by the Prophet Nathan , 2 Sam. 12.13 . The Lord hath put away thy Sin. Pardon is the only fit Remedy for a troubled Conscience . What can give ease to a Wounded Spirit , but pardoning Mercy ? Offer him the Honours and Pleasures of the World , 't is as if you bring Flowers and Musick to one that is condemned . Quest. How may I know my Sins are pardoned ? Resp. Where God removes the guilt , he breaks the power of Sin , Mic. 7.19 . He will have Compassion , he will subdue our Iniquities . With Pardoning Love God gives Subduing Grace . 9. God shews his Mercy in Sanctifying us , Lev. 20.8 . I am the Lord that sanctifie you . This is the partaking of the Divine Nature , 2 Pet. 1.4 . Gods Spirit is a Spirit of Consecration ; though it Sanctifies us but in part , yet in every part , 1 Thes. 5.23 . This is such a Mercy , that God cannot give in Anger , if we are Sanctified , then we are Elected , 2 Thes. 2.13 . God hath chosen you , to Salvation through Sanctification . This doth disponere ad Coelum , it prepares for Happiness , as the Seed prepares for Harvest . When the Virgins had been Anointed and Perfumed , then they were to stand before the King , Esther 2.12 . So when we have had the Anointing of God , then we shall stand before the King of Heaven . 10. God shews Mercy in hearing our Prayers , Psal. 4 1. Have Mercy upon me , and hear my Prayer . Is it not a Favour when a Man puts up a Petition to the King , and hath it granted ? When we pray for Pardon , Adoption , the Sense of Gods Love , to have God give a gracious Answer , what a signal Mercy is this ? God may sometimes delay an Answer , when he will not deny . You do not presently throw a Musician Mony , because you love to hear his Musick . God loves the Musick of Prayer , therefore doth not presently let us hear from him ; but in due Season he will give an Answer of Peace . Psal. 66.20 . Blessed be God who hath not turned away my Prayer nor his Mercy from me . If God doth not turn away our Prayer , then he doth not turn away his Mercy . 11. God shews Mercy in Saving us , Tit. 3.5 . According to his Mercy he saved us . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Top Stone of Mercy , and it is laid in Heaven . Now Mercy displays it self in all its Orient Colours ; now Mercy is Mercy is indeed , when God shall perfectly refine us from all the ●ees and Dregs of Corruption . Our Bodies shall be made like Christs Glorious Body , and our Souls like the Angels-Saving Mercy is Crowning Mercy . 'T is not only to be freed from Hell , but inthroned in a Kingdom . In this Life we do rather desire God than enjoy him : But what rich Mercy will it be , to be fully possessed of God , to see his smiling Face , and to have God lay us in his Bosom ? This will fill us with Joy unspeakable , and full of Glory , Psal. 17.15 . I shall be satisfied , when I awake with thy Likeness . Use 1. As an Argument against Despair , see what a great Encouragement here is to serve God ; he shews Mercy to Thousands . Who would not be willing to serve a Prince that is given to Mercy and Clemency ? God is represented with a Rain-bow round about him , Rev. 4.3 . An Emblem of his Mercy . Acts of Severity are rather forced from God ; Justice is his strange Work , Isa. 28.21 . Therefore the Disciples who are not said to wonder at other Miracles of Christ , yet did wonder when the Fig-tree was Cursed and Withered , because it was not Christ's manner to put forth acts of Severity . God is said to delight in Mercy , Mic. 7.18 . Justice is Gods Left Hand , Mercy is his Right Hand : God useth his Right Hand most , he is more used to Mercy than Justice , pronior est Deus ad parcendum quam ad puniendum . God is said to be slow to Anger , Psal. 103.8 . But ready to Forgive , Psalm 86.5 . This may encourage us to serve God. What Argument will prevail , if Mercy will not ? Were God all Justice , it might Fright us from him , but his Mercy may be a Loadstone to draw us to him . Use 2. Bran. 1. Hope in Gods Mercies , Psal. 147.11 . The Lord takes Pleasure in them that fear him , and hope in his Mercy . God counts it his Glory to be scattering Pardons among Men. Obj. But I have been a great Sinner , and sure there is no Mercy for me ? Resp. No , not if thou goest on in Sin , and art so resolved ; but if thou wilt break off thy Sins , the Golden Scepter of Mercy shall be held forth to thee , Isa. 55.7 . Let the Wicked forsake his way , and let him return unto the Lord , and he will have Mercy upon him . And Christs Blood is a Fountain set open for Sin and Uncleanness , Zach. 13.1 . Mercy doth more overflow in God , than Sin in us ; Gods Mercy can drown great Sins , as the Sea covers great Rocks . Some of those Iews who had their Hands embrued in Christs Blood , were saved by that Blood : God loves to magnifie his Goodness , to display the Trophies of Free Grace , and to set up his Mercy above you , in spight of Sin : Therefore hope in Gods Mercy . Bran. 2. If God shew Mercy to Thousands , labour to know that this Mercy is for you , Psal. 59.17 . He is the God of my Mercy . A Man that was ready to Drown , saw a Rain-bow , saith he , What am I the better , though God will not Drown the World , if I Drown ? so what are we the better God is Merciful , if we perish ? Let us labour to know Gods special Mercy is for us . Quest. How shall we know it belongs to us ? Resp. 1. If we put an high value and estimate upon God's Mercy : God will not throw away his Mercy on them that slight it ; we prize Health , but we prize Adopting Mercy above it . This is the Diamond in the Ring , it out-shines all other Comforts . 2. If we are Fearers of God , we have a reverend awe upon us ; we tremble at Sin , and fly from it as Moses did from his Rod turned into a Serpent , Luke 1.50 . His Mercy is on them that Fear him . 3. If we take Sanctuary in Gods Mercy , we trust in it , Psal. 52.8 . As a Man is saved by catching hold of a Cable . Gods Mercy is a great Cable , let down from Heaven to us ; now taking fast hold on this Cable by Faith , we are saved , Psal. 52.8 . I trust in the Mercy of God for ever . As a Man trusteth his Life and Goods in a Garrison , so we trust our Souls in Gods Mercy . Quest. What shall we do to get a share in Gods special Mercy ? Resp. 1. If we would have Mercy , it must be through Christ ; out of Christ no Mercy is to be had . We read in the old Law , First , None might come into the Holy of Holies where the Mercy-Seat stood , but the High Priest ; signifying , we have nothing to do with Mercy , but through Christ our High Priest. Secondly , The High Priest might not come near the Mercy-Seat without Blood , Lev. 16.14 . to shew that we have no right to Mercy , but through the expiatory Sacrifice of Christ's Blood. Thirdly , The High Priest might not upon pain of Death come near the Mercy-Seat without Incense , Lev. 16.13 . No Mercy from God without the Incense of Christs Intercession . So that if we would have Mercy , we must get a part in Christ. Mercy swims to us through Christs Blood. 2. If we would have Mercy , we must Pray for it , Psal. 85.7 . Shew us thy Mercy O Lord , and grant us thy Salvation . Psal. 25.16 . Turn thee unto me , and have Mercy upon me . Lord put me not off with common Mercy ; give me not only Mercy to Feed and Cloath me , but Mercy to Pardon me ; not only sparing Mercy , but saving Mercy . Lord give me the Cream of thy Mercies ; let me have Mercy and Loving Kindness , Psal. 103.4 . Who crowneth thee with Loving Kindness and Tender Mercy . Be earnest Suitors for Mercy ; let your Wants quicken your Importunity : Then we pray most fervently , when we pray wost feelingly . Of the Commandments . Exod. 20.6 . Of them that Love me , &c. 1. GODS Mercy is for them that Love him . Love is a Grace shines and sparkles in Gods Eye , as the precious Stones did upon Aarons Breast-Plate . Love is an holy expansion or enlargement of Soul , whereby it is carried with delight after God , as the chief Good : So Aquinas defines Love , Complacentia amantis in amato ; Love is a complacential delighting in God as in our Treasure : Love is the Soul of Religion , 't is a Grace highly momentous . If we had Knowledge as the Angels , or Faith of Miracles , yet without Love it would profit nothing , 1 Cor. 13.2 . Love is the First and Great Commandment , Mat. 22.38 . It is so , because if this be wanting , there can be no Religion in the Heart , there can be no Faith , for Faith works by Love , Gal. 5.6 . All is but Pageantry , or a Devout Complement . 2. Because Love doth meliorate and sweeten all the Duties of Religion ; it makes them Savoury Meat , else God cares not to taste of them . 3. It is the First and Great Commandment , in respect of the Excellency of this Grace . Love is the Queen of the Graces , it out-shines all the other , as the Sun the Lesser Planets . In some respect it is more excellent than Faith , though in one sense Faith be more excellent , Virtute unionis , as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness , which is a brighter Robe than any of the Angels wear . Yet in another sense , Love is more excellent , respectu durationis , in respect of the continuance of it ; it is the most durable Grace : Faith and Hope will shortly cease , but Love will remain . When all the other Graces , like Rachel , shall dye in Travel , Love shall revive . The other Graces are in the nature of a Lease , only for term of Life : Love is as a Free-hold , it continues for ever . Thus Love carries away the Garland from all the other Graces , it is the most long liv'd Grace , it is a Bud of Eternity ; this Grace alone shall accompany us in Heaven . Quest 1. How must our Love to God be qualified ? Resp. 1. Love to God must be pure and genuine , he must be loved chiefly for himself , this the School-men call Amor amicitiae . We must love God not only for his Benefits , but those intrinsick Excellencies wherewith he is Crowned . We must love God not only for the good which flows from him but the good which is in him . True love is not Mercenary ; a Soul that is deeply in love with God , needs not be hired with Rewards ; he cannot but love God for the Beauty of his Holiness ; not but that it is lawful to look at Gods Benefits . Moses had an Eye to the recompence of Reward , Heb. 11.26 . But we must not love God only for his Benefits , for then it is not love of God , but Self-Love . 2. Love to God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all the Heart , Mark 12.30 . Thou shalt love the Lord thy God with all thy Heart . We must not love God a little , give him a Drop or two of our Love ; but the main Stream of our Love must run after him ; the Mind must think of God , the Will choose him , the Affections pant after him . The true Mother would not have the Child divided , nor God will not have the Heart divided ; we must love him with our whole Heart . Though we may love the Creature , yet it must be a subordinate Love. Love to God must be highest , as the Oyl swims above the Water . 3. Love to God must be Flaming ; to love coldly , is all one as not to love . The Spouse is said to be amore perculsa , Sick of Love , Cant. 2.5 . The Seraphims are so called from their Burning . Love turns Saints into Seraphims , it makes them burn in Holy Love to God ; and many Waters cannot quench this Love. Quest. 2. How may we know whether we love God ? Resp. 1. He that loves God , desires his sweet Presence : Lovers cannot be long asunder ; they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fainting Fits , they want a sight of the Object of their Love. A Soul deeply in Love with God , desires the enjoyment of him in his Ordinances , in Word , Prayer , Sacrament . David was ready to faint away and Dye , when he had not a sight of God , Psal. 84.2 . My Soul fainteth for God ; such as care not for Ordinances , but say , when will the Sabbath be over ? plainly discover want of Love to God. 2. He who loves God , doth not love Sin , Psal. 97.10 . Ye that love the Lord , hate evil . The love of God , and love of Sin , can no more mix together , than Iron and Clay : Every Sin loved , strikes at the Being of God ; but he who loves God hath an Antipathy against Sin. He who would part between Two Lovers , is an Hateful Person ; God and the Believing Soul , are Two Lovers ; Sin comes to part between them , therefore the Soul is implacably set against Sin. By this try your Love to God. How could Dalilah say she loved Sampson , when she entertained correspondence with the Philistines who were his Mortal Enemies ? How can he say he loves God , who loves Sin , which is God's Enemy ? 3. He who loves God , is not much in love with any thing else ; his love is very cool to worldly things ; his love to God moves as the Sun in the Firmament swiftly , his love to the World moves as the Sun on the Dial , very slow : The love of the World eats out the Heart of Religion : It choaks good Affections , as the Earth puts out the Fire . The World was a dead thing to Paul , Gal. 6.14 . I am Crucified to the World , and the World is Crucified to me . In Paul , we might see both the Picture and Pattern of a Mortified Man. He that loves God , useth the World , but chooseth God ; the World is his Pension , but God is his Portion , Psal. 119.57 . The World doth busie him , but God doth delight and satisfie him . He saith as David , Psal. 43.4 . God my exceeding joy , the Gladness or Cream of my Joy. 4 He who loves God , cannot live without him . Things we love , we know not how to be without . A Man can want Musick or Flowers , but not Food . A Soul deeply in love with God , looks upon himself as undone without him , Psal. 143.7 Hide not thy Face from me , lest I be like them that go down into the Pit. He saith as Iob , Ch●p . 30.28 . I went Mourning without the Sun. I have Star-light , I want the Sun of Righteousness ; I enjoy not the sweet Presence of my God. Is God our chief Good , that we cannot live without ? Alas , how do they demonstrate they have no love to God , who can make a shift well enough to be without him ? Let them but have Corn and Oyl , and you shall never hear them complain of the want of God. 5. He who loves God , will be at any pains to get him . What pains doth the Merchant take ? what hazards doth he run to have a rich Return from the Indies ? Extremos currit Mercator 〈…〉 . Iacob loved Rachel , and he would endure the Heat by Day , an● the Fro●t by Night that he might enjoy her . A Soul that loves God will take any pains for the Fruition of him , Psal. 63.8 . My Soul follows hard after God. Love is Pondus animae , Aug. It is as the weight which sets the Clock a going . The Soul is much in Prayer , Weeping , Fasting ; he strives as in an Agony , that he may obtain him whom his Soul loves . Plutarch reports of the Gauls , an ancient People of France , after they had tasted the sweet Wine of Italy , they never rested till they had arrived at that Country . He who is in love with God , never rests till he hath gotten a part in him , Cant. 3.2 . I sought him whom my Soul loved . How can they say they love God , who are not industrious in the use of means to obtain him , Prov. 19.24 . A sloathful man hides his hands in his Bosom . These not in Agony , but Lethargy : If Christ and Salvation would drop as a ripe Fig into his mouth , he could be content to have them ; but he is loath to put himself to too much trouble . Doth he love his Friend , that will not make a Journey to him ? 6. He that loves God , prefers him before Estate and Life . 1. Before Estate , Phil. 3.8 . For whom I have suffered the loss of all things . Who that loves a rich Jewel , would not part with a Flower for it ? Galcanus Marquess of Vico , parted with a fair Estate to enjoy God in his pure Ordinances : When a Jesuit perswaded him to return to his Popish Religion in Italy , promising him an huge Summ of Mony : Saith he , Let their Mony perish with them , who esteem all the Gold in the World worth one days Communion with Iesus Christ and his Holy Spirit . 2. Before Life , Rev. 12.11 . They loved not their lives to the death . Love to God carries the Soul above the love of Life ; and the fear of Death . 7. He who loves God loves his Favourites , viz. the Saints , 1 Iohn 5.1 . Idem est motus animi in imaginem & rem . To love a Man for his Grace , and the more we see of God in him , the more we love him , is the infallible sign of love to God. The Wicked pretend to love God , but hate and persecute his Image . Doth he love his Prince , who abuseth his Statue , tears his Picture ? Indeed they seem to shew great Reverence to the Saints departed ; they have a great Reverence for St. Paul , and St. Stephen , and St. Luke : They Canonize dead Saints , but per●ecute living Saints : And do these love God ? Can it be imagined he should love God , who hates his Children because they are like him ? If Christ were alive again , he would not escape a second Persecution . 8. If we love God , as we cannot but be fearful of dishonouring him ( the more a Child loves his Father , the more he is afraid to displease him ) so we weep and mourn when we have offended him . Peter went out and wept bitterly , Matt. 26.75 . When Peter thought how dearly Christ loved him , he took him up to the Mount , where he was Transfigured : Christ shewed him the Glory of Heaven in a Vision . Now that he should deny Christ , after he had received such signal Tokens of Christs Love , this broke his Heart with grief , He wept bitterly . Are our Eyes Limbicks , dropping Tears of grief for Sin against God ? A blessed Evidence of our love to God ; and such shall find Mercy . He shews Mercy to Thousands of them that love him . Use. Let us be Lovers of God ; we love our Food , and shall not we love him that gives it ? All the Joy we hope for in Heaven is in God , and shall not he who shall be our Joy be our Love ? It is a Saying of St. Austin , Annon poena satis magna est , non amare te ? Is it not Punishment enough , Lord , not to love thee ? And again , Animam meam odio haberem . I would hate my own Soul , if I did not find it loving of God. Quest. What are the Incentives to provoke and inflame our Love to God ? Resp. 1. Gods Benefits bestowed on us . A Prince who bestows continual Favours on a Subject , if that Subject have any Ingenuity , he cannot but love his Prince . God is continually heaping Benefits upon us : He fills our hearts with food and gladness , Acts 14.17 . As the Rock followed Israel , whither ever they went streams of Water out of the Rock followed them . So Gods Blessings follow us every day : We swim in a Sea of Mercy . That Heart is hard that is not prevailed with by all Gods Blessings , to love him ; Magnes amoris amor . Kindness works on a Bruit . The Ox knows his Owner . 2. Love to God would make Duties of Religion Facile and Pleasant . I confess to him that hath no love to God , Religion must needs be a Burden . And I wonder not to hear him say , What a weariness is it to serve the Lord ? It is like rowing against Tyde . But Love oyls the Wheels , it makes Duty a Pleasure . Why are the Angels so swift and winged in Gods Service , but because they love him ? Iacob thought seven years , but little for the love he did bear to Rachel : Love is never weary : He who loves Mony is not weary of telling it : And he who loves God , is not weary of serving him . 3. It is Advantagious . There is nothing lost by our Love to God. ● Cor. ● . ● . Eye hath not seen , &c. the things which God hath prepared for them 〈…〉 . Such glorious Rewards are laid up for such as love God : That ( as Austi● saith ) they do not only transcend our Reason , but Faith it self is not able to comprehend them . A Crown is the highest Ensign of Worldly Glory ; and God hath promis●● a Crown of Life to them that love him , Iames 1.12 . And it is a never-fading Crown , 1 Pet. 5.4 . 4. By our loving God we may know that he loves us , 1 Iohn 4.19 . We love 〈◊〉 , because he first loved us . If the Ice melts , it is because the Sun hath shined on 〈◊〉 : I● the frosen Heart melts in Love , it is because the Sun of Righteousness hath shined upon it . Quest. What means may be used to excite our love to God ? Resp. 1. Labour to know God aright . The School-men say true , Bonum non amatur quod non cognoscitur : We cannot love that which we do not know : God is the most Eligible good . All the Excellencies which lye scattered in the Creature , are united in God : He is Optimus maximus . Wisdom , Beauty , Riches , Love , do all concenter in God. How fair were that Tulip which had the Colours of all Tulips in it ? All Perfections and Sweetnesses are eminently in God. Did we know God more , and by the Eye of Faith , see his orient Beauty , our Hearts would be fired with love to him . 2. Make the Scriptures familiar to you . St. Austin saith , Before his Conversion he took no pleasure in Scripture ; but after Conversion it was his chast delight . The Book of God discovers God to us in his Holiness , Wisdom , Veracity and Truth : It represents God rich in Mercy , incircled with Promises . St. Austin calls the Scripture a golden Epistle , or Love-letter sent from God to us . By reading this Love-letter , we shall be the more inamoured with love to God : As by reading Lascivious Books , Comedies , Romances , Lust is provoked . 3. Mediate much of God , and this will be a means to love him , Psal. 39.3 . While I was musing , the fire burned . Meditation is the Bellows of the Affections . Meditate on Gods love in giving us Christ , Iohn 3.16 . God so loved the world , that he gave his only begotten Son , &c. That God should give Christ to us , and not to the Angels that fell ; that the Sun of Righteousness should shine in our Horison ; that he is revealed to us and not to others ; what wonderful love is this , Prov. 6.28 . Who can go upon hot coals and his feet not be burned ? Who can meditate on Gods love , who can tread on these hot Coals , and his Heart not burn in love to God! Beg an Heart to love God : The Affection of Love is natural , but not the Grace of Love , Gal. 5.22 . This fire of love is kindled from Heaven ; beg that it may burn upon the Altar of your Heart . Sure this request is pleasing to God , and he will not deny such a Prayer , Lord give me an heart to love thee . Of the Commandments . Exod. 20.6 And keep my Commandments . LOve and Obedience , like two Sisters , must go hand in hand : Indeed this is a good Evidence of our loving God , Iohn 14.21 . If ye love me , keep my Commandments . Probatio dilectionis est exhibitio operis . The Son that loves his Father , will obey him ; Obedience pleaseth God , 1 Sam. 15.22 . To obey is better than Sacrifice . In Sacrifice only a dead Beast is offered , in Obedience a living Soul. In Sacrifice only a part of the Fruit is offered ; in Obedience Fruit and Tree and all . A Man offers up himself to God. Keep my Commandments . ] It is not said , God shews Mercy to Thousands of them that know his Commandments , but that keep them . The knowing Gods Commandments , without keeping them , doth not intitle any to Mercy . The Commandment is not only a Rule of Knowledge , but Duty . God gives us his Commandments , not only as a Lanskip to look upon , but as his Will and Testament , which we are to perform . A good Christian is like the Sun , which doth not only send forth light , but goes its Circuit round the World. So he hath not only the light of Knowledge , but goes his Circuit too , and moves in the Sphere of Obedience . Quest. In what manner must we keep Gods Commandments ? Resp. 1. Our keeping the Commandments must be Fiducial . Our Obedience to Gods Commands , must Profluere à Fide , spring from Faith , therefore it is called the Obedience of Faith , Rom. 16.26 . Abel by Faith offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a better Sacrifice than Cain , Heb. 11.4 Faith is a vital Principle , without it all our Services are Opera Mortua , dead Works , Heb. 6.1 . Faith doth meliorate and sweeten our Obedience , and make it come off with a better Relish . Quest. But why must Faith be mix'd with Obedience to the Commandment ? Resp. Because Faith eyes Christ in every Duty , and so both the Person and Offering are accepted . The High Priest under the Law laid his Hand upon the Head of the Beast slain , which did point to the Messiah , Exod. 29.10 . So Faith in every Duty , lays its hand upon the Head of Christ. His Blood doth expiate the guilt , and the sweet Odours of his Intercession perfume our works of Obedience , Eph. 1.6 . He hath made us accepted in the Beloved . 2. Our keeping the Commandments must be uniform . We must make Conscience of one Commandment as well as another , Psal. 119.6 . Then shall I not be ashamed , when I have respect to all thy Commandments . Every Commandment hath a Ius divinum , the same stamp of Divine Authority upon it : And if I obey one Precept , because God commands , by the same Reason I must obey all . Some obey the Commands of the first Table , but are careless in the Duties of the second : And so , è contra . Physicians have a Rule , when the Body sweats in one part , but is cold in another , it is a sign of a Distemper . So when Men seem Zealous in some Duties of Religion , but are Cold and Frozen in another , it is a sign of Hypocrisie . We must have respect to all Gods Commandments . Quest. But who can keep all Commandments ? Resp. There is a fulfilling of Gods Commands , and a keeping them : Though we cannot fulfill all , yet we may be said to keep them in an Evangelical Sense . We may facere , though not perficere : We keep the Commandments Evangelically . 1. Where we make Conscience of every Command : Though we come short in every Duty , yet we dare not neglect any Duty . 2. Our desire is to keep every Commandment , Psal. 119.5 . O that my ways were directed to keep thy Statutes . What we want in Strength , we make up in Will. 3. We grieve that we can do no better . When we fail , we weep : We prefer Bills of Complaint against our selves , and judge our selves for our Failings , Rom. 7.24 . 4. We do elicere conatum , we endeavour to obey every Commandment , Phil. 3.14 I press toward the mark . We strive as in an Agony , and if it lay in our power we would fully comport with every Commandment . 5. When we fall short , and are unable to come up to the full Latitude of the Law , we look to Christs Blood to sprinkle our imperfect Obedience ; and with the grains of his Merits cast into the Scales to make it pass current . This is in an Evangelical Sense to keep all the Commandments ; and though it be not to Satisfaction , yet it is to Acceptation . 3. Our keeping Gods Commandments must be willing , Isa. 1.19 . If ye be willing and obedient . God was for a Free will-offering , Deut. 16.10 . David will run the way of Gods Commandments , Psal. 119.32 . that is , Freely and Chearfully . The Lawyers have a Canon , Adverbs are better than Adjectives ; it is not the Bonum but the Bene ; not the doing much , but the doing well . A Musician is not commended for playing long , but for playing well : It is obeying God willingly is accepted : Virtus nolentium nullum est . The Lord hates that which is forced , it is rather a paying a Tax than an Offering . Cain served God grudgingly , he brought his Sacrifice , not his Heart . To obey Gods Commandments unwillingly , is like the Devils who came out of the Men possess'd at Christs command , but with Reluctancy and against their Will , Matt. 8.29 . Obedientia praeest , and à est non timore poenae , sed amore Dei. Good Duties must not be pressed or beaten out of us , as the Waters came out of the Rock , when Moses smote it with his Rod , but must freely drop from us as Myrrhe from the Tree , or Hony from the Comb. If a willing mind be wanting , there wants that flower which should perfume our Obedience , and make it a sweet smelling Savour to God. That we may keep Gods Commandments willingly , let these things be well weighed . 1. Our Willingness is more esteem'd than our Service . Therefore David Counsels Solomon , not only to serve God , but with a willing Mind , 1 Chron. 28.9 . The Will makes Sin to be worse , and it makes Duty to be better . To obey willingly , shews we do it with love : And this Crowns all our Services . 2. There is that in the Law-giver , as may make us willing to obey the Commandments , viz. Gods Indulgence to us . 1. God doth not require the Summum jus , as absolutely necessary to Salvation . He expects not perfect Obedience , only requires Sincerity . Do but act from a Principle of Love , and aim at Honouring God in your Obedience , and it is accepted . 2. In the times of the Gospel a Surety is admitted . The Law would not favour us so far , but now God doth so indulge us , that what we cannot do of our selves , we may do by Proxy . Iesus Christ is a Surety of a better Testament , Heb. 7.22 . We fall short in every thing , but God looks upon us in our Surety , and Christ having fulfilled all Righteousness , it is as if we had fulfilled the Law in our own Persons . 3. God gives strength to do what he requires . The Law called for Obedience , but though it required Brick it gave no Straw . But in the Gospel , God with his Commands gives power , Ezek. 18.31 . Make ye a new Heart . Alas it is above our strength , we may as well make a new World , Ezek. 36.26 . I will give you a new Heart . God commands us to cleanse our selves , Isa. 1.16 . Wash ye , make you clean . But who can bring a clean thing out of an unclean ? Job 14.4 . Therefore the Precep● is turn'd into a Promise , Ezek. 36.25 . From all your filthiness will I cleanse you . When the Child cannot go , the Nurse takes it by the Hand , Hos. 11.3 . I taught Ephraim also to go , taking them by their arms . 3. There is that in Gods Commandments which may make us willing , they are not burdensome . 1. For first a Christian ( so far as he is regenerate ) consents to Gods Commands , Rom. 7.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I consent to the Law , that it is good . What is done with consent is no burden . If a Virgin gives her consent , the Match goes on chearfully . If a Subject consent to his Princes Laws ( as seeing the Equity and Rationality in them ) then they are not irksome . A regenerate Person in his Judgment approves , and in his Will consents to Gods Commandments , therefore they are not burdensome . 2. Gods Commandments are sweetned with Joy and Peace . Cicero questions whether that can properly be called a Burden , which one carries with Delight and Pleasure . Utrum onus appellatur quod laetitia fertur . If a Man carries a Bag of Mony given him , it is heavy , but the Delight takes off the Burden . When God gives inward Joy , that makes the Commandment delightful , Isa. 56.7 . I will make them joyful in my House of Prayer . Joy is like Oyl to the Wheels , which makes a Christian run in the way of Gods Commandments ; so that it is not burdensome . 3. Gods Commandments are Advantagious . 1. The Commandments are preventive of Evil ; a Curb-bit to check us from Sin. What Mischiefs should not we run into , if we had not Affliction to humble us , and the Commandment to restrain us ? Gods Commandments are to keep us within Bounds . The Yoke keeps the Beast from stragling . We are to be thankful to God for Precepts ; had not he set his Commandments as an Hedge or Bar in our way , we might have run to Hell and never stop'd . 2. There is nothing in the Commandment but what is for our good , Deut. 10.13 . To keep the Commandments of the Lord and his Statues , which I command thee for thy good . 1. God commands us to read his word , and what hurt is in this ? God bespangles the Word with Promises : As if a Father should bid his Son read his Last Will and Testament , wherein he makes over a fair Estate to him . God bids us Pray : And he tells us , If we ask , it shall be given , Matt. 7.7 . Ask power against Sin , ask Salvation and it shall be given . If you had a Friend should say , Come when you will to me , I will supply you with Mony : Would you think it a trouble to visit that Friend often ? God commands us to fear him , Lev. 25.43 . But fear thy God. And there is Hony in the mouth of this Command , Luke 1.50 . His mercy is upon them that fear him . God commands us to believe , and why so ? Believe and ye shall be saved , Acts 16.31 . Salvation is the Crown set upon the Head of Faith. Good reason then we obey Gods Commands willingly , they are for our good , they are not so much our Duty as our Privilege . 3. Gods Commandments are Ornamental ; Omnia quae praestari jubet Deus , non onerant nos sed ornant , Salvian . Gods Commandments do not burden us but adorn us . It is an Honour to be imployed in a Kings Service : And so to be imployed in Gods , by whom Kings reign . To walk in Gods Commandments proclaims us to be wise , Deut. 4.5 , 6. Behold I have taught you Statutes : Keep , therefore , and do them , for this is your wisdom . And to be wise is an Honour : I may say of every Commandment of God , as Prov. 4.9 . It shall give to thy head an ornament of Grace . 4. The Commands of God are infinitely better than the Commands of Sin ; these are intolerable . Let a Man be under the command of any Lust , how doth he tire himself ! what Hazards doth he run to the endangering his Health and Soul that he may satisfie his Lust , Ier. 9.5 . They weary themselves to commit Iniquity . And are not Gods Commandments more equal , facile , pleasant , than the Commands of Sin ? Chrysostom saith true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To act Virtue , is easier than to act Vice : Temperance is less troublesom than Drunkenness : Meekness is less troublesom than Passion and Envy . There is more difficulty in the Contrivement and Pursuit of a wicked Design , than in Obeying the Commandments of God. Hence a Sinner is said to travel with Iniquity , Psal. 7.14 . A Woman while she is in Travel , is in pain , to shew what pain and trouble a Wicked Man hath , in bringing forth Sin. Many have gone with more pains to Hell , than others have to Heaven . This may make us obey the Commandments willingly . 5. Willingness in Obedience makes us resemble the Angels . The Cherubims Types representing the Angels , are described with Wings display'd , to shew how ready the Angels are to serve God. God no sooner speaks the Word , but they are ambitious to obey . How are they ravished with Joy , while they are praising God! In Heaven we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Angels ; by our willingness to obey Gods Commandments , we shall be like them here . This is that we pray for , that Gods Will may be done by us on Earth , as it is in Heaven : Is it not done willingly there ? We must keep Gods Commandments constantly , Psalm 106.3 . Blessed is he who doth Righteousness at all times . Our Obedience to the Command must be as the Fire of the Altar which never went out , Lev. 13.6 . It must be as the motion of the Pulse , always beating . The Wind blows off the Fruit ; our Fruits of Obedience must not be blown off by the Wind of Persecution , Iohn 15.16 . I have chosen you that you should go and bring forth Fruit , and that your Fruit should remain . Use. It reproves them who live in a wilful breach of Gods Commandments , in Malice , Uncleanness , Intemperance ; they walk Antipodes to the Commandment . To live in a wilful breach of the Commandment , is First , Against Reason . Are we able to stand it out against God , 1 Cor. 10.22 . Do we provoke the Lord , are we stronger than he ? Can we measure Arms with God ? Can Impotency stand against Omnipotency ? A Sinner in acting Sin , acts against Reason . Secondly , It is against Equity . We have our Being from God , and is it not equal we should obey him who gives us our Being ? We have all our Subsistence from God , and is it not fitting that as God gives us our Allowance , we should give him our Allegiance ? If a General gives his Soldier Pay , he is to march at his Command , so that to live in the breach of his Commands , is against Equity . Thirdly , It is against Nature . Every Creature in its kind , obeys Gods Laws : 1. Animate Creatures obey him , God spake to the Fish , and it set Ionah ashoar , Ionah 2.10 . 2. Inanimate Creatures , the Wind and the Sea obey him ; Mark 4.41 . The very Stones , if God give them a Commission , will cry out against the Sins of Men , Hab. 2.11 . The Stone shall cry out of the Wall , and the Beam out of the Timber shall answer it : None disobeys God but Man and the Devil , and can we find none to joyn with else ? Fourthly , It is against Kindness . How many Mercies have we to allure us to obey ! Miracles of Mercy ; therefore the Apostle joyns these Two together , Disobedient and Unthankful , 2 Tim. 3.2 . And this dyes a Sin of a Crimson colour . And as the Sin is great , for it is a contempt of God , a hanging out of the Flag of Defiance against God , ( and Rebellion is as the Sin of Witchcraft , ) so the Punishment will be proportionable : Such cut themselves off from Mercy . Gods Mercy is for them that keep his Commandments , but no Mercy to them that live in a wilful breach of them . All God's Judgments set themselves in Battel Array against the Disobedient . 1. Temporal Judgments , Lev. 26.15 , 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not , 2 Thes. 1.8 . Such as break the Golden Chains of Gods Commands , God hath Iron Chains to hold them , Chains of Darkness , in whch the Devils are held , Iude 6. As long as there is Eternity , God hath time enough to reckon with all the wilful Breakers of his Commandments . Quest. How shall we do to keep Gods Commandments ? Resp. Beg the Spirit of God. We cannot do it in our own Strength ; the Spirit must work in us both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to will and to do , Phil. 2.13 . When the Loadstone draws , the Iron moves ; when Gods Spirit draws , then we run in the way of Gods Commandments . Of the Commandments . Exod. 20.7 . Thou shalt not take the Name of the Lord thy God in vain , for the Lord will not hold him guiltless , &c. THis Commandment has Two Parts ; First , A Negative expressed , that we must not take Gods Name in vain , viz. Cast any Reflection or Dishonour upon Gods Name . Secondly , An Affirmative imply'd , That we should have a care to Reverence and Honour his Name ; but that I shall speak to more fully , when I come to the First Petition in the Lord's Prayer , Hallowed be thy Name . I shall now speak of the Negative expressed in this Commandment , or the Prohibition , Thou shalt not take the Name of the Lord thy God in Vain . The Tongue is an unruly Member ; all the Parts and Organs of the Body are defiled with Sin , as every Branch of Wormwood is bitter , but the Tongue is full of deadly Poison , Iam. 3.8 . There is no one Member of the Body doth more break forth into Gods Dishonour , than the Tongue ; therefore this Commandment is a Bridle for the Tongue , it is to bind the Tongue to its good Behaviour ; Thou shalt not take the Name of the Lord thy God in vain : And this Prohibition is back'd with a strong Reason , For the Lord will not hold him guiltless , that is , he will not hold him Innocent . Men of Place and Eminency take it hainously to have their Names abused , and will inflict heavy Penalties on the Offenders . The Lord will not hold him guiltless that taketh his Name in vain ; God looks upon him as a Criminal Person , and he will severely punish him . Well then , the thing to be insisted on , is , that great care must be had , that the Holy and Reverend Name of God , be not prophaned by us , or taken in vain . Quest. How many ways may we be said to take Gods Name in vain ? Resp. I. We take Gods Name in vain , when we speak slightly and irreverently of his Name , Deut. 28.58 . That thou mayst fear this Glorious and Fearful Name , the Lord thy God. David speaks of God with Reverence , Psal. 50.1 . The Lord , even the most mighty God. Psal. 83.18 . That Men may know , that thou whose Name alone is Jehovah , art the most high over all the Earth . And the Disciples speaking of Jesus , did hallow his Name , Luke 24.19 . Iesus of Nazareth , which was a Prophet mighty in Deed and Word before God and all the People . When we mention the Names of Kings , we give them some Title of Honour , as Excellent Majesty . So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven . When we speak slightly of God or his Works , God interprets it to be a Contempt , and it is a taking his Name in vain . II. When we profess Gods Name , but do not live answerable to it , it is a taking his Name in vain , Titus 1.16 . In Words they profess him , but in Works they deny him . When Mens Tongues and Lives cross one another ; when under a Mask of Profession Men will Lye and Couzen , and be Unclean , these make use of Gods Name to abuse him , they take his Name in vain ; Simulata Sanctitas duplex iniquitas , Rom. 2.24 . The Name of God is blasphemed among the Gentiles through you . When the Heathens saw the Iews , who professed to be Gods People , to be Scandalous , this made them speak Evil of God , and hate the true Religion for their sakes . III. We take Gods Name in vain , when we use Gods Name in Idle Discourse . God is not to be spoken of , but with an Holy Awe upon our Hearts ; and to bring Gods Name in at every turn , when we never think of God , to say , O God , or O Christ , or As God shall save my Soul , this is taking Gods Name in vain ; and how many are guilty in this kind ? Though they have God in their Mouths , they have the Devil in their Hearts . 'T is a wonder that Fire doth not come out from the Lord and consume them , as it did Nadab and Abihu , Lev. 10.2 . IV. We take Gods Name in vain , when we worship him with our Lips , but not our Hearts ; this is to abuse God. 'T is the Heart which God calls for , Prov. 23.26 . My Son give me thy Heart ; the Heart is the chief thing in Religion , it draws the Will and Affections after it , as the Primum M●bile the other Orbs along with it . The Heart is the Incense that perfumes our Holy things ; it is the Altar that sanctifies the Offering . Now when we seem to worship God , but withdraw our Heart from him , we take his Name in vain Isa. 29.13 This People draw near me with their Mouth , and with their Lips do honour me , but they have removed their Heart from me . First , Hypocrites take Gods Name in vain , their Religion is a Lye ; they seem to Honour God , but they do not Love him , their Hearts go after their Lusts , Hos. 4.8 . They set their Hearts on their Iniquity . Their Eyes are lifted up to Heaven , but their Hearts are rooted in the Earth , Ezek. 33.31 . These are Devils in Samuel's Mantle , they take Gods Name in vain . Secondly , Superstitious Persons take Gods Name in vain . They bring God a few Ceremonies which he never appointed ; they bow at Christs Name , and cringe to the Altar , but hate and persecute Gods Image : These take his Name in vain . V. We take Gods Name in vain , when we pray to him , but do not believe in him . Faith is the great Grace that Honours God , Rom. 4.20 . Abraham being strong in Faith , gave Glory to God ; but when we pray to God , but do not mix Faith with our Prayer , we take his Name in vain . I may Pray , ( saith a Christian , ) but I shall be never the better , I question whether God doth hear , or whether he will grant . This is to dishonour God , and take his Name in vain ; this is to make God either an Idol , that he hath Ears and hears not , or a Liar , who promiseth Mercy to the Penitent , but will not make good his Word , Iohn 5.10 . He that believeth not , hath made God a Liar . When the Apostle saith , How shall they call on him whom they have not believed ? Rom. 10.14 . The meaning is , how shall they call on God aright , and not believe in him ? But how many do call on God , who do not believe in him ? they ask for Pardon , but Unbelief whispers , their Sins are greater than can be forgiven . Thus to Pray and not Believe , is to take Gods Name in Vain , and is an high dishonouring of God , as if he were not such a God as the Word represents him ; Plenteous in Mercy to all that call upon him , Psal. 86.5 . VI. We take Gods Name in vain , when we in any kind abuse and prophane his Word . Now the Word of God is prophaned , First , In General , when Prophane Men meddle with it . It is unseemly and unbecoming a Wicked Man , to talk of Sacred things , of Gods Providence , and the Decrees of God and Heaven ; it was very distastful to Christ , to hear the Devil quote Scripture , It is written . To hear a Wicked Man that wallows in Sin , talk of God and Religion , is offensive , it is the taking Gods Name in vain . When the Word of God is in a Drunkards Mouth , it is like a Pearl hung upon a Swine . Under the Law , the Lips of the Leper were to be covered , Lev. 13.45 . The Lips of a Prophane Drunken Minister ought to be covered ; he is unfit to speak of Gods Word , because he takes Gods Name in vain . But Secondly , More particularly , they prophane Gods Word , and take his Name in vain , 1. That speak Scornfully of Gods Word , 2 Pet. 3.4 . Where is the Promise of his Coming ? For since the Fathers fell asleep , all things continue as they were from the beginning of the Creation . As if they had said , here is much adoe the Preachers make about the Day of Judgment , when all must be called to account for their Works ; but where is the appearing of that Day ? We see things keep their Course , and continue as they were since the Creation ; thus they speak scornfully of Scripture , and did take God's Name in vain . If Sentence be not speedily executed , Men scorn and deride , but Prov. 19.29 . Iudgments are prepared for Scorners . 2. That speak Jestingly . Such are they who sport and play with Scripture ; 't is playing with Fire . Some cannot be merry unless they make bold with God ; they make the Scripture an Harp to drive away the Spirit of Sadness . Eusebius relates of one who took a piece of Scripture to jest with , God struck him with Phrensie . To play with Scripture , shews a very prophane Heart . Some will rather lose their Souls than lose their Jest : These are guilty of taking God's Name in vain . Tremble at it : Such as mock at Scripture , God will mock at their Calamity , Prov. 1.26 3. They abuse Gods Word , and take his Name in vain , that bring Scripture to countenance any Sin. The Word which was written for the suppressing of Sin , some bring it for the defending of Sin. For instance , First , If we tell a Covetous Man of his Sin , that Covetousness is Idolatry , he will bring Scripture to maintain his Sin : Hath not God bid me live in a Calling ? Six Days shalt thou Labour . Hath not God said , that He who provides not for his Family , is worse than an Infidel ? Thus he goes to support his Covetousness with Scripture . Resp. It is true , God hath bid thee take pains in a Calling , but not hurt thy Neighbour ; he hath bid thee provide for thy Family , but not by oppression , Lev. 25.14 . Ye shall not Oppress one another . He hath bid thee look after a Livelihood , but not with the neglect of thy Soul : He hath bid thee lay up thy Treasure in Heaven , Mat. 6.20 . He hath commanded thee to lay out , as well as lay up ; to sow Seeds of Charity on the Backs and Bellies of the Poor , which perhaps thou neglectest . So that to bring Scripture to uphold thee in thy Sin , is an high prophaning of Scripture , and a taking of Gods Name in vain . Second Instance , if we tell a Man of his inordinate Passions , that he may be Drunk as well with rash Anger as Wine ; he will bring Scripture to justifie it : Doth not the Word say , Be Angry and Sin not , Ephes. 4.26 . 'T is true , that Anger is good , which is mixed with Zeal ; then Anger is without Sin , when it is against Sin. But thou dost Sin in thy Anger , thou speakest unadvisedly with thy Lips , thy Tongue is set on Fire of Hell , and to bring Scripture to defend thy Sin , is to prophane Scripture , and to take Gods Name in vain . 4. They abuse the Word , and take Gods Name in vain , who adulterate the Word , and wrest it in a wrong Sense . Such are Hereticks , who put their own gloss upon Scripture , and make it speak that which the Holy Ghost never meant . For instance , First , When we expound those Texts Literally , which are meant Figuratively . Thus the Pharisees were guilty , when God said in the Law , Thou shalt bind the Commandments for a sign upon thy Hand , and they shall be as Frontlets between thine Eyes , Deut. 6.8 . The Pharisees took it in the Literal Sense , they got Two Scrolls of Parchment , wherein they wrote the Two Tables , putting one on their Left Arms , and binding the other to their Eye-brows : Thus they wrested the Scripture , and took Gods Name in vain . That Scripture was to be understood Spiritually , and by a Figure ; God meant by binding his Law upon their Hands , that they should meditate in his Law , and put it in practice . And so the Papists expound that Scripture , This is my Body , Literally , of the very Body of Christ ; then when Christ gave the Bread , he should have had Two Bodies , one in the Bread , and the other out of the Bread ; whereas Christ meant it Figuratively , It is a sign of my Body . Thus they by wresting the Scripture to a wrong Sense , prophane it , and take Gods Name in vain . Secondly , When we expound those Scriptures Figuratively and Allegorically , which the Holy Ghost means Literally . For example , Christ said to Peter , launch out into the Deep , and make a Draught , Luke 5.4 . This Text is spoken in a plain Literal Sense , of Launching out the Ship ; but the Papists take it in a Mystical and Allegorical . This Text proves say they , That the Pope which is Peter's Successor , shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World ; this say they , was meant when Christ bad Peter launch out into the Deep . But I think the Papists have launched out too far beyond the meaning of the Text. When Men strain their Wits , to wrest the Word to such a Sense as pleaseth them , they do profane Gods Word , and highly take his Name in vain . VII . We take Gods Name in vain , when we swear by his Name . Many seldom name God's Name but in Oaths ; for this Sin the Land Mourns , Mat. 5.34 . Swear not at all ; that is , Rashly and Sinfully , so as to take Gods Name in vain ; not but that in some cases it is lawful to take an Oath before a Magistrate , Deut. 6.13 . Thou shalt fear the Lord thy God , and serve him , and Swear by his Name , Heb. 6.16 . An Oath for Confirmation , is an end of all strife . But when Christ saith , Swear not at all ; he forbids such a Swearing as takes Gods Name in vain . There is a Three-fold Swearing forbidden . 1. Vain Swearing , when Men in their ordinary Discourse let fly Oaths . Some will go to excuse their Swearing . It is a course Wool that will take no Dye , and a bad Sin indeed that hath no Excuse . Excuse 1. I swear little trifling Oaths , as Faith , or by the Mass. Resp. The Devil hath Two false Glasses which he sets before Mens Eyes , the one is a little Glass , in which the Sin appears so small , that it can hardly be seen ; this Glass the Devil sets before Mens Eyes when they are going to commit Sin ; the other is a great Multiplying Glass , wherein Sin appears so big that it cannot be forgiven : The Devil sets this before Mens Eyes when they have sinned . Thou that sayest , Sin is small , when God shall open the Eye of thy Conscience , then thou wilt see it great , and be ready to despair . But to answer this Plea , thou sayest , they are but small Oaths ; but Christ forbids Vain Oaths , Swear not at all : If God will reckon with us for Idle Words , shall not Idle Oaths be put in the Account Book ? Excuse 2. But I swear to the Truth . See how this Harlot-Sin would paint it self with an Excuse . Resp. 1. Though it be true , yet if it be a Rash Oath , 't is Sinful . Besides 2. He that swears commonly , it cannot be avoided but sometimes he may swear more than is true ; as where much Water runs , some Gravel or Mud will pass along with the Water ; so where there is much Swearing , some Lies will run along with the Oaths . Excuse 3. But I shall not be believed , unless I seal up my Word with an Oath . Resp. 1. A Man that is Honest , will be believed without an Oath , his bare Word carries Authority with it , and is as good as Letters Testimonial . 2. I answer , He who swears , the more he swears , the less others will believe him : Iuras credit minus , Thou art a Swearer . Another thinks an Oath weighs very light with thee , thou carest not what thou swearest ; and the more thou swearest , the less he believes thee : He will trust thy Bond , but not thy Oath . Excuse 4. But it is a Custom of Swearing I have gotten , and I hope God will forgive me . Resp. Though among Men , custom Carries it , and is pleadable in Law , yet it is not so in the case of Sin ; Custom here is no Plea. Thou hast got an habit of Swearing , and canst not leave it , is this an Excuse ? Is a thing well done , because it is commonly done ? This is so far from being an Excuse , that it is an Aggravation of Sin. As if one that had been accused for Killing a Man , should plead with the Judge to spare him , because it was his Custom to Murder ; this is an Aggravation of the Offence , so it is here : Therefore all Excuses for this Sin of Vain-Swearing are taken away . Dare not to live in this Sin , it is a taking Gods Name in vain . 2. Vile Swearing , Horrid prodigious Oaths not to be named . Swearers like Mad Dogs , fly in the Face of Heaven , and when they are angred , spue out their blasphemous Venom on Gods Sacred Majesty . Some in Gaming , when things go cross , and the Dice run against them , their Tongues run as fast against God in Oaths and Curses : And tell them of their Sin , go to bring home these Asses from going astray , and it is but pouring Oyl on the Flame , they will swear the more . St. Austin saith , They do no less Sin who blaspheme Christ now in Heaven , than the Jews did , who Crucified him upon Earth . Swearers prophane Christs Blood , and tear his Name . An Harlot told her Husband , that of her Three Sons , there was but one of them his ; the Father dying , desired the Executors to find out which was the true natural Son , and all his Estate he bequeathed to him . The Father being dead , the Executors set up his Corps against a Tree , and delivered to every one of these Three Sons a Bow and Arrows , telling them , that he who could shoot nearest the Fathers Heart should have all the Estate ; the Two Bastard Sons shot as near as they could to his Heart , but the Third did feel nature so work in him , that he refused to shoot at his Fathers Heart : Whereupon the Executors judged him to be the true Son , and gave all the Estate to him . Such as are the true Children of God , fear to shoot at him ; but such as are Bastards and not Sons , care not , though they shoot at him in Heaven with their Oaths and Curses . And which makes Swearing yet more heinous is , when Men have resolved upon any wicked Action , they bind themselves with an Oath to do it ; such were they , Acts 23.12 . who bound themselves with an Oath and Curse to kill Paul. To commit Sin is bad enough , but to swear we will commit Sin , is an high Prophaning Gods Name , and is as it were to call God to approve our Sin. 3. Forswearing : This is an Heaven-daring Sin , Lev. 19.12 . Ye shall not swear by my name falsly , neither shall ye prosane my name . Perjury is a calling God to witness to a Lye. It is said of Philip of Macedon , he would Swear and Unswear , as might stand best with his Interest , Ier. 4.2 . Thou shalt swear the Lord liveth in Truth , in Iudgment , and in Righteousness . In Righteousness , therefore it must not be an unlawful Oath : In Iudgment , therefore it must not be a rash Oath : In Truth , therefore it must not be a false Oath . Among the Scythians , if a Man did Forswear himself , he was to have his Head stricken off : Because if Perjury were allowed , there would be no living in a Common-wealth , it would take away all Faith and Truth among Men. The Perjurer is in as bad a case as the Witch , for by a false Oath he binds his Soul fast to the Devil . In Forswearing , or taking a false Oath in a Court , there are many Sins link'd together ; Plurima peccata in uno . For besides the taking Gods name in vain , the Perjurer is a Thief , by his false Oath he robs the Innocent of his Right : He is a Perverter of Justice : He doth not only sin himself , but occasions the Jury to give a false Verdict , and the Judge to pass an unrighteous Sentence . And sure Gods Judgments will find him out . When Gods flying Roll or Curse goes over the face of the Earth , into whose House doth it enter ? Into the house of him that swears falsly : And it shall consume the timber and stones of his house , Zech. 5.4 . Beza relates of a Perjurer , That he had no sooner taken a false Oath , but he was immediately struck with an Apoplexy , and never sp●ke more , but died . O tremble at such horrid Impiety . VIII . We highly take Gods Name in vain , when we prefix Gods name to any wicked Action . I say , the mentioning of God in a wicked Design , is taking his name in v●in , 2 Sam. 15.7 . I pray ( saith Absalom ) let me pay my vow which I vowed to the Lord , in Hebron . This pretence of paying his Vow made to God , was only to colour over his Treason , ver . 10. When ye hear the sound of the Trumpet , ye shall ●ay , A●●al in reigns . When any wicked Action is baptised with the name of Religion , this is taking Gods Name in vain . Herein the Pope is guilty highly when he sends out his B●lls of Excommunication or Curses against the Christians , he begins with In nomine Domini : In the name of God. What a provoking Sin is this ! I● is to do the Devi●s work , and put Gods name to it . IX . We t●ke God Name in vain , when we use our Tongues any way to the Dishonour of Gods Name , as when we use Railing , or Curse in our Passions : Especially when we wi●h a Curse upon our selves , if a thing be not so , when we know it to be false . I have read of one who wished his Body might rot if that which he said was not true ; and soon after his Body rotted , and he became a loathsom Spectacle . X. We take Gods Name in vain , by Rash and Unlawful Vows . There is a good Vow , when a Man binds himself by Vow to do that which the Word binds him to ; as if he be Sick , he Vows if God restore him , he will live a more strict holy Life , Psal. 66.13 . I will pay thee my vows , which my lips have uttered when I was in trouble . But Voveri non debet quod Deo displicet : Such a Vow should not be made , as is displeasing to God : As to vow voluntary Poverty , as your Friers ; or to vow to live in Nunneries . Iephtha's Vow was rash and unlawful ; he vowed to the Lord ●o Sacrifice that to him which he met with next , and it was his Daughter , Iudges 11.31 . He did ill to make the Vow , and worse to keep it : He became guilty of the Breach of the Third and Sixth Commandment . XI . When we speak evil of God , now we take his name in vain , Numb . 21.5 . They spake against God. Quest. How do we speak against God ? Resp. When we murmur at his Providences , as if he had dealt hardly with us . Murmuring is the accusing of Gods Justice , Gen. 18.25 . Shall not the Iudge of all the earth do right ? Murmuring springs from a bitter Root , it comes from Pride and Discontent : It is a Reproaching of God , and an high taking his name in vain . It is such a Sin as God cannot ●ear , Numb . 14.27 . How long shall I bear with this people that murmur against me ? XII . And lastly , We take Gods name in vain when we falsifie our Promise . To say , if God spare us life we will do this , and never intend it . Our Promise should be Sacred and Inviolable ; but if we make no reckoning to make a Promise , and mention Gods name in it , yet never intend to keep it , it is a double Sin , it is telling a Lye , and taking Gods name in vain . I should come now to the Affirmative implied ▪ But hereafter — Use. Take heed of taking Gods name in vain any of these ways . Remember this Commination or Threatning in the Text , The Lord will not hold him guiltless . Here is a Meiosis , less is said and more intended : He will not hold him guiltless , that is , he will be severely avenged on such an one . The Lord will not hold him guiltless . Here the Lord speaks after the manner of a Judge who holds the Court of Assize . The Judge here is God himself , the Accusers Satan and a Man 's own Conscience : The Matter of Fact is , Taking Gods name in vain ; and the Malefactor accused is found guilty and Condemned , The Lord will not hold him guiltless . Methinks these words , The Lord will not hold him guiltless , may set a Lock upon our Lips , and make us afraid of speaking any thing that may redound Dishonour upon God , or may be a taking his Name in vain . The Lord will not hold him guiltless : It may be Men may hold such Guiltless , when they Curse , Swear , speak Irreverently of God : Men may hold them Guiltless , let them alone , not punish them . If one takes away anothers good Name , he shall be sure to be punished ; but if he takes away Gods good Name , where is he that doth punish him ? He that Robs anothers Goods , shall be put to Death ; but he that Robs God of his Glory , by Oaths and Curses , he is spared ; but God himself will take the Matter into his own hand , and he will punish him who takes his Name in vain . 1. Sometimes God punisheth Swearing and Blasphemy in this Life . 1. Swearing . In the Country of Samurtia , there arose a Tempest of Thunder and Lightning : A Soldier burst forth into Swearing , but the Tempest tearing up a great Tree by the Roots , it fell upon him and crushed him to pieces . The German History relates of a Youth who was given to Swearing , and did use to invent new Oaths ; the Lord sent a Canker into his Mouth , which did eat out his Tongue , whereupon he died . 2. Blasphemy . He who did Blaspheme God , the Lord caused him to be stoned to death , Lev. 24.11 , 23. The Israelitish womans Son blasphemed the name of the Lord and cursed . And Moses spake to the People of Israel , that they should bring forth him that had cursed , and stone him with stones . Olympias an Arian Bishop , Reproached and Blasphemed the Sacred Trinity ; whereupon he was suddenly stricken with three Flashes of Lightning which burned him to Death . Felix , an Officer of Iulian , seeing the Holy Vessels which were used in the Sacrament , said in Scorn of Christ , See what precious Vessels the Son of Mary is served withall . Soon after he was taken with a Vomiting of Blood out of his Blasphemous Mouth , whereof he died . 2. Or if God should not execute Judgment on the Profaners of his Name in this Life , yet their Doom is to come ; God will not remit their Guilt , but deliver them to Satan the Goaler , to torment them for ever . If God justifie a Man , who shall condemn him ? but if God condemn him , who shall justifie him ? If God lay a Man in Prison , where shall he get Bail or Main-prize ? God will take his full blow at the Sinner in Hell , Heb. 10.31 . It is a fearful thing to fall into the hands of the living God. EXOD. XX. 8 . Remember the Sabbath-Day to keep it Holy. Six Days shalt thou labour , and do all thy Work. But the Seventh Day is the Sabbath of the Lord thy God : in it thou shalt not do any Work , thou , nor thy Son , nor thy Daughter , thy Man-Servant , nor thy Maid-servant , nor thy Cattel , nor thy Stranger that is within thy Gates . For in Six Days the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the Seventh Day : Wherefore the Lord blessed the Sabbath-Day , and hallowed it . This Commandment was engraven in Stone by God's own Finger , and it will be our Comfort to have it engraven in our Hearts . The Sabbath-Day is set apart for God's Solemn Worship , it is God's Enclosure , and it must not be alienated to common Uses . The Lord hath set a Preface before this Commandment , he hath put a Memento to it , Remember , to keep the Sabbath-Day holy . This Word Remember , shows , that we are apt to forget Sabbath-Holiness , therefore we need a Memorandum to put us in mind of sanctifying this Day . I shall explain the Words . I. Here is a Solemn Command , Remember the Sabbath-Day to keep it holy . II. Many Cogent Arguments to induce us to observe the Command . I. In the Command , 1. The Matter of it , viz. The sanctifying of the Sabbath , which Sabbath-Sanctification consists in two things . First , In resting from our own Works . Secondly , In a Conscientious Discharge of our Religious Duties . 2. The Persons to whom the Command of sanctifying the Sabbath is given , ( 1. ) Either Superiours , and they are 1 st . More Private , as Parents and Masters . Or , 2 ly . More Publique , as Magistrates . Or , ( 2. ) Inferiours . First , Natives , as Children and Servants , Thy Son and thy Daughter , thy Man-Servant and thy Maid Servant . Secondly , Foreigners , The Stranger that is within thy Gates . II. The Cogent Arguments to obey this Command of keeping Holy the Sabbath , 1. From the Rationality of it — Six Days shalt thou labour , and do all thy Work : As if God had said , I am not an hard Master , I do not grutch thee time to look after thy Calling , and to get an Estate . I have given thee Six Days , Six to do all thy Work in , and have taken but one Day for my self : I might have reserved Six Days for my self , and allowed thee but one ; but I have given thee Six Days for the Works of thy Calling , and have taken but One Day for my own Service ; therefore it is equal and rational , that thou shouldst set this Day in a special manner apart for my Worship . 2. The Second Argument is taken from , 2 ly . The Iustice of it . The Seventh Day is the Sabbath of the Lord thy God : As if God had said , The Sabbath-Day is my Due , I challenge a special Right in it , and none hath any thing to do to lay claim to it . He who robs me of THIS DAY , and puts it to common Uses , is a Sacrilegious Person , he steals from the Crown of Heaven , and I will in no wise hold him guiltless . 3. The Third Argument for sanctifying the Sabbath , is taken from God's own Pattern , he rested the Seventh Day . As if the Lord should say , Will not you follow my Pattern ? Having finished all my Works of Creation , I rested the Seventh Day . So you having done all your Secular Work on the Six Days , you should now cease from the Labour of your Calling , and Dedicate the Seventh Day to the Lord as a Day of Holy Rest. 4. The Fourth Argument for Sabbath-Sanctification , is taken ab Vtili , from the Benefit which redounds from a Religious Observation of the Sabbath . The Lord blessed the Seventh-Day and hallowed it : It is not only a Day of God's Benediction , God did not only appoint the Seventh-Day , but he blessed the Seventh Day . The Sabbath-Day is not only a Day of Honour to God , but a Day of Blessing to us ; it is not only a Day wherein we give God Worship , but a Day wherein he gives us Grace ; on this Day a Blessing drops down from Heaven . This is a great Argument for the keeping the Sabbath-Day Holy : God is not benefited by it , we cannot add one Cubit to his Essential Glory ; but we our selves are advantaged : The Sabbath-Day religiously observed , entails a Blessing upon our Souls , our Estate , our Posterity . As the not keeping this Day Holy brings a Curse , Ier. 17.27 . God curseth a Man's Blessings , Mal. 2.2 . The Bread which he eats is poysoned with a Curse : So the Conscientious Observation of the Sabbath , brings all manner of Blessings with it . These are the Arguments to induce Sabbath-Sanctification . And so I have divided the Commandment into its several Parts , and explained the Sence of it . The thing I would have you observe is , That this Commandment about keeping the Sabbath , was not abrogated with the Ceremonial Law , but it is purely Moral , and the Observation of the Sabbath is to be continued to the end of the World. Where can we show that God hath given us a Discharge from keeping one Day in seven ? So that I say , this fourth Commandment is Moral , and obligeth Christians to the perpetual Commemoration and Sanctification of the Sabbath . Quest. Why God hath appointed a Sabbath ? Ans. 1. In respect of Himself ; it is requisite that God should reserve one Day in Seven for his own immediate Service , that hereby he might be acknowledged to be the great Plenipotentiary or Sovereign Lord , who hath Power over us both to command Worship , and appoint the Time when he will be worshipped . 2. In respect of Vs. The Sabbath-day makes for our Interest , it promotes Holiness in us . The business on the Week-Day makes us too forgetful of God and our Souls ; the Sabbath brings God into our Remembrance . When the Dust of the World falling hath clogg'd the Wheels of our Affections , that they would scarce move towards God , the Sabbath comes and oyls the Wheels of our Affections , and now they move swiftly in Religion : Therefore God hath appointed a Sabbath to ripen our Holiness . On this Day the Thoughts contemplate Heaven , the Tongue speaks of God , and is as the Pen of a ready Writer ; now the Eyes drop Tears , now the Soul burns in Love. When the Heart was all the Week frozen , now on the Sabbath it is melted with the Word . The Sabbath is a Friend to Religion , it files off the Rust of our Graces , it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker . I should in the next place show you the Modus , or Manner how we should keep the Sabbath-Day Holy. But before I come to that , I shall propound a great Question , viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath , as it was in the Primitive Institution , but have changed it to another Day ? Ans. The old Seventh-day Sabbath ( which was the Jewish Sabbath ) is abrogated , and in the room of it , the first Day of the Week , which is the Christian Sabbath , succeeds . The Morality or Substance of the Fourth Commandment , doth not lie in keeping the Seventh Day precisely , but in keeping one Day in Seven , which God hath appointed . Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day ? Ans. Not by Ecclesiastical Authority . The Church ( saith Mr. Perkins ) hath no power to Ordain a Sabbath . But , 1. The Change of the Sabbath from the Last Day of the Week to the First , was by Christ's own Appointment . Christ is Lord of the Sabbath , Mark 2.28 . And who shall appoint a Day , but he who is Lord of it ? He made this Day , Psalm 118.24 . This is the Day which the Lord hath made . Arnobius and the Current of Expositors understand it of our Christian Sabbath , and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords Day , Rev. 1.10 . As it is called the Lord's Supper , because of the Lords instituting the Bread and Wine , and setting it apart from a common Use to a more special and Sacred Use : So it is called the Lords Day , because of the Lord 's Instituting it , and setting it apart from common Days to his special Worship and Service . Christ arose on the First Day of the Week out of the Grave , and appeared twice on this Day to his Disciples , Iohn 20.19 , 26. which was to intimate to the Disciples ( saith Austin and Athanasius ) that he transferred the Jewish Sabbath to the Lord's Day . 2. The keeping of the First Day , ( which is the Lord's Day ) was the Practice of the Apostles , 1 Cor. 16.2 . Acts 20.7 . On the first Day of the Week , when the Disciples came together to break Bread , Paul Preached to them . Here was both Preaching and Breaking of Bread on this Day . Austin , and Innocentius , and Isidore , make the keeping of our Gospel-Sabbath to be an Apostolical Sanction , and affirm that by Vertue of the Apostles Practice , this Lord's Day is to be sequestred and set apart for Divine Worship . What the Apostles did , they did it by Divine Authority , for they were inspired by the Holy Ghost . 3. Besides , the Primitive Church had the Lord's Day , which we now Celebrate in High Estimation . It was a great Badge of their Religion to observe this Day . Ignatius the most ancient Father , who lived in the time of St. Iohn the Apostle , hath these Words , Let every one that loveth Christ , keep holy the First Day of the Week , the Lord's Day . This Day hath been observed by the Church of Christ above Sixteen Hundred Years , as Learned Bucer notes . Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath . Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day , because this puts us in Mind of the Mystery of our Redemption by Christ. The Reason why God did institute the Old Sabbath , was , Because God would have it kept as a Memorial of the Creation : But the Lord hath now brought the First Day of the Week in the room of it , in memory of a more Glorious Work than Creation , and that is Redemption . Great was the Work of Creation , but greater was the Work of Redemption . As it was said , Hag. 2.9 . The Glory of the Second Temple was greater than the Glory of the First Temple : So the Glory of the Redemption was greater than the Glory of the Creation . Great Wisdom was seen in the curious making us , but more miraculous Wisdom in saving us . Great Power was seen in bringing us out of nothing , but greater Power in helping us when we were worse than nothing . It cost more to redeem us than to create us . In the Creation there was but speaking a Word , Psal. 148.5 . In the Redeeming us there was shedding of Blood , 1 Pet. 1.18 , 19. The Creation was the Work of God's Fingers , Psal. 8.3 . Redemption was the Work of his Arm , Luke 1.5 . In the Creation ▪ God gave us our selves , in the Redemption he gave us Himself : By Creation we have a Life in Adam , by Redemption we have a Life in Christ , Col. 3.3 . By Creation we had a right to an Earthly Paradise , by Redemption we have a Title to an Heavenly Kingdom . So that well might Christ change the Seventh Day of the Week into the First , because this Day puts us in mind of our Redemption , which is a more glorious Work than the Creation . Vse . The Use I shall make is , That we should have this Christian Sabbath we now Celebrate in high Veneration . The Jews call'd the Sabbath , Desiderium Dierum , The Desire of Days , and the Queen of Days . It is a Day of sweet Rest. This Day we must call a Delight , the Holy of the Lord , Honourable , Isa. 58.13 . Mettal that hath the King's Stamp upon it is Honourable , and of great value . God hath set his Royal Stamp upon the Sabbath : It is the Sabbath of the Lord , this makes it Honourable . This Day we should look upon as the best Day in the Week . What the Phoenix is among the Birds , what the Sun is among the Planets , that the Lord's Day is among other Days . This is the Day which the Lord hath made , Psal. 118.24 . God hath made all the Days , but he hath blessed this . As Iocob got the Blessing from his Brother , so the Sabbath hath got the Blessing from all the other Days in the Week . The Sabbath is a Day in which we converse in a special manner with God. The Jews call'd the Sabbath , Dies Lucis , A Day of Light ; on this Day the Sun of Righteousness shines upon the Soul. The Sabbath is the Market-day of the Soul , the Cream of Time ; this is the Day of Christ's rising out of the Grave , and the Holy Ghosts descending upon the Earth . This Day is perfum'd with the sweet Odour of Prayer , which goes up to Heaven as Incense . This Day the Manna falls , that Angels Food ; this is the Soul's Festival Day ; on this Day all the Graces act their Part : The other Days of the Week are most employed about Earth , this Day about Heaven : Then you gather Straw , now Pearl . Now Christ takes the Soul up into the Mount , and gives it transfiguring Sights of Glory . Now Christ leads his Spouse into the Wine-Cellar , and displays the Banner of his Love ; now he gives her his Spiced Wine , and the Iuice of the Pomegranate , Cant. 8.2 . The Lord doth usually reveal himself more to the Soul on this Day . The Apostle Iohn was in the Spirit on the Lord's Day , Revel . 1.10 . He was carried up in Divine Raptures towards Heaven . This Day a Christian is in the Altitudes , he walks with God , and takes as it were a turn with him in Heaven , 1 Ioh. 1.3 . On this Day holy Affections are quickened : The Stock of Grace is improved , Corruptions are weakened . On this Day Satan falls like Lightning before the Majesty of the Word . Christ wrought most of his Miracles upon the Sabbath : So he doth now . The dead Soul is raised ; the Heart of Stone is made Flesh. How should this Day be highly esteemed , and had in Reverence ! This Day is more precious than Rubies , God hath anoynted this Day with the Oyl of Gladness above its Fellows . On the Sabbath we are doing Angels Work , our Tongues are tuned to God's Praises . This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven , when God shall be the Temple , and the Lamb shall be the Light of it , Rev. 21.22 , 23. EXOD. XX. 9 , 10. Six Days shalt thou labour and do all thy Work , but the Seventh Day is the Sabbath of the Lord thy God , in it thou shalt do no manner of Work , &c. Six Days shalt thou labour — God would not have any live out of a Calling ; Religion seals no Warrant for Idleness . 'T is as well a Duty to labour Six Days , as to keep Holy Rest on the Seventh Day ; Six Days shalt thou labour . 2 Thess. 3.11 . We hear there are some among you walking Disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working not at all . Now them that are such we command and exhort by our Lord Iesus , that with Quietness they work and eat their own Bread. A Christian must not only mind Heaven , but his Calling . While the Pilot hath his Eye to the Star , he hath his Hand to the Stern . Without labour the Pillars of a Common-wealth will dissolve , and the Earth will be like the Sluggards Field , over-run with Briars , Prov. 24.31 . Adam in Innocency , tho he was the Monarch of the World , yet God would not have him idle , but he must dress and till the Ground , Gen. 2.15 . Piety doth not exclude Industry . Six Days shalt thou labour . Standing Water putrifies . The Inanimate Creatures are in Motion : The Sun goes its Circuit , the Fountain runs , the Fire sparkles : And Animate Creatures ; Solomon sends us to the Ant and Pismire to learn Labour , Prov. 6.6 . Chap. 30.35 . The Bee is the Emblem of Industry ; some of the Bees trim the Honey , others work the Wax , others frame the Comb , others lie Sentinel at the Door of the Hive to keep out the Drone . And shall not Man much more inure himself to labour ? That Law in Paradise was never yet repealed , In the Sweat of thy Brows shalt thou eat Bread , Gen. 3.19 . Such Professors are to to be disliked , who talk of living by Faith , but live out of a Calling . They are like the Lillies which toil not , neither do they spin , Mat. 6.28 . 'T is a Speech of Holy and Learned Mr. Perkins , Let a Man be endued with excellent Gifts , and hear the Word with Reverence , and receive the Sacrament , yet if he practise not the Duties of his Calling , all is but Hypocrisie . What is an idle Person good for ? What benefit is there of a Ship that lies always on the shore ? Or of Armour that hangs up and rusts ? To live out of a Calling , exposeth a Person to Temptation . Melancton calls Idleness Balneum Diaboli , the Devil's Bath , because he bathes himself with delight in an idle Soul. We do not use to sow Seed in ground when it lies fallow ; but Satan sows most of his Seed of Temptation in such Persons as lie fallow , and are out of a Calling . Idleness is the Nurse of Vice. Seneca an Heathen could say , Nullus mihi per Otium Dies exit : No Day passeth me without some labour . An idle Person stands for a Cypher in the World , and God writes down no Cyphers in the Book of Life . We read in Scripture of eating the Bread of Idleness , Prov. 31.27 . and drinking the Wine of Violence , Prov. 4.17 . It is as well a sin to eat the Bread of Idleness , as to drink the Wine of Violence . An idle Person can give no account of his Time. Time is a Talent to trade with , both in our Particular and General Calling . The slothful Person hides his Talent in the Earth , he doth no good , his Time is not lived but lost . An idle Person lives unprofitably , he cumbers the ground : God calls the slothful Servant wicked , Mat. 25.26 . Thou wicked and slothful Servant . Draco , whose Laws were written in Blood , deprived them of their Life , who would not work for their Living . In Hetruria they caused such Persons to be banished . Idle Persons live in the Breach of this Commandment , Six Days shalt thou labour : Let them take heed they be not banished Heaven . A Man may as well go to Hell for not working in his Calling , as for not Believing . So I pass to the next . But The Seventh Day is the Sabbath of the Lord thy God , in it thou shalt do no manner of work . Having spoken already of the Reasons of sanctifying the Sabbath , I come now to that Question : Quest. In what manner we are to sanctifie the Sabbath ? Resp. 1. Negatively , we must do no Work in it ; that is expressed in the Commandment , In it thou shalt do no manner of Work. God hath enclosed this Day for himself , therefore we are not to lay it common by doing any Civil Work. As Abraham when he went to sacrifice , left his Servant and the Ass at the bottom of the Hill , Gen. 22.5 . So when we are to Worship God this Day , we must leave all worldly business behind , leave the Ass at the Bottom of the Hill. And as Ioseph when he would speak with his Brethren , thrust out the Egyptians ; so when we would converse with God this Day , we must thrust out all earthly Employments . The Lord's Day is a Day of Holy Rest , all secular Works must be forborn and suspended , it is a prophaning the Day . N●hem . 13.15 . In these days saw I in Iudah some treading Wine-presses on the Sabbath , and bringing in Sheaves , as also Wine-Grapes and Figs , and all manner of Burdens which they brought into Ierusalem on the Sabbath-day , and I testified against them . Thou I contended with the Nobles of Iudah , and said to them , What evil thing is this that ye do , and prophane the Sabbath-Day . It is Sacriledge to rob that Time for Civil Work , which God hath Dedicated and set apart for his Worship . He that converts any time of the Sabbath to worldly business , is a worse Thief than he who robs on the High-way ; for such a Thief does but rob Man , but this Thief robs God , he robs him of his Day . The Lord forbad Manna to be gathered on the Sabbath , Exod. 16. One would think that might have been dispens'd with ; for Manna was the Staff of their Life ; and the time when Manna fell was early , between Five and Six in the morning ; so that they might have gathered it betimes , and all the rest of the Sabbath they might have employed in God's Worship : And besides , they needed not to have taken any great Journey for Manna , for it was but stepping out of their Doors , and it fell about their Tents ; yet they might not gather Manna on the Sabbath ; and but for purposing to gather it , God was very angry , Exod. 16.27 , 28. There went out some of the People on the Seventh Day to gather , and they found none , and the Lord said , How long refuse ye to keep my Commandments and my Laws ? Surely the anoynting Christ when he was dead was a commendable Work ; but Mary Magdalen , and Mary the Mother of Iames , tho' they had prepared sweet Oyntments to anoint the dead Body of Christ , yet they came not to the Sepulchre to embalm him till the Sabbath was past , Luke 23.56 . They rested on the Sabbath-day , according to the Commandment . The Hand cannot be busied on the Lord's Day , but the Heart will be defiled . The very Heathens by the Light of Nature would not do any Secular Work , in that time which they had set apart for the Worship of their False Gods. Clem. Alexandrinus reports of one of the Emperors of Rome , that on the Day of set Worship for his Gods , he did forbear Warlike Affairs , and did spend that time in his Devotion . To do servile Work on the Sabbath , shows an irreligious Heart , and highly affronts God. To work servile Work this Day , is to follow the Devils Plough ; it is to debase the Soul. God hath made this Day on purpose to raise the Heart up to Heaven , to converse with God , to do Angels Work ; and to be employed in earthly Work , is to degrade the Soul of it's Honour . God will not have his Day intrenched upon , or defiled in the least thing . The Man that gathered sticks on the Sabbath , God would have him stoned , Numb . 15. One would think that a small thing , to pick a few sticks to make a Fire ; but God would not have his Day violated in the smallest matters . Nay , that Work which had a reference to a religious Use , might not be done on the Sabbath , as the hewing of stones for the building of the Sanctuary : Bezaleel , who was to cut the stones , and carve the Timber out for the Sanctuary , yet he must forbear it on the Sabbath , Exod. 31.15 . A Temple is the place of God's Worship , but it were a sin to build a Temple upon the Lord's Day . This is keeping the Sabbath-day holy Negatively , in doing no servile Work. Yet Caution : Not but that Works of Necessity and Charity may be done on this day . God in these cases will have Mercy and not Sacrifice . 1. 'T is lawful to take the necessary Recruits of Nature : Food is to the Body as Oyl to the Lamp. 2. 'T is lawful to do Works of Mercy , as helping our Neighbour when either Life or Estate are in Danger . Herein the Jews were too nice and precise , they would not suffer Works of Charity to be done on the Sabbath . If a Man were sick , they thought on this day they might not use means for his Recovery . Christ chargeth them with this , that they were angry that he had wrought a Cure on the Sabbath , Iohn 7.23 . If an House were on Fire , the Jews thought they might not bring Water to quench it . If a Vessel did run , they thought that on this day they might not stop it . These were righteous overmuch . Here was seeming Zeal , but it wanted Discretion to guide it . But unless in these two Cases of Necessity and Charity , all secular Work is to be suspended and laid aside on the Lord's Day : In it thou shalt do no manner of work ; which justly doth arraign and condemn many among us , who do too much foul their Fingers with Work on this Day . Some in dressing great Feasts , others in opening their Shop-doors and selling Meat on the Sabbath , which I have seen . The Mariner will not set to Sea but on the Sabbath , and so runs full Sail into the Breach of this Commandment . Others work on this Day , tho privately . They put up their Shop-windows , but follow their Trade within doors : But tho they think to hide their sin under a Canopy , God sees it . Psal. 139.7 . Whither shall I go from thy Presence ? ver . 12. The Darkness hideth not from thee . These Persons do profane this Day , and God will have an Action of Trespass against them . 2. Positively . We keep the Sabbath-day holy by Consecrating and Dedicating this Day to the Service of the High God. 'T is good to rest on the Sabbath-day from the works of our Calling : But if we rest from Labour , and do no more , the Ox and the Ass keep the Sabbath as well as we , for they rest from Labour . We must dedicate the Day to God , we must not only keep a Sabbath , but sanctifie a Sabbath . This Sabbath-sanctification consists in two things . I. The solemn Preparation for it . II. The sacred Observation of it . 1. The solemn Preparation for it . If a Prince were to come to your House , what Preparation would you make for his Entertainment ? Sweep the House , wash the Floor , adorn the Room with the richest Tapestry and Hangings , that there might be something suitable to the state and dignity of so great a Person . On the blessed Sabbath God intends to have sweet Communion with you ; he seems to say to you as Christ to Zaccheus , Luke 19.5 . Make hast and come down , for this day I must dine with you . Now what Preparation should you make for the entertaining this King of Glory ! Now this Preparation for the Sabbath is , First , When the Evening of the Sabbath approacheth , sound a Retreat , call your Minds off from the World , and summon your Thoughts together to think of the great Work of the Day opproaching . Secondly , Purge out all unclean Affections , which may indispose you for the Work of the Sabbath . Evening-Preparation will be like the tuning of the Instrument , it will fit the Heart the better for the Duties of the Sabbath ensuing . 2. The sacred Observation of it , touching which these things are to be practised . ( 1. ) Rejoyce at the approach of this Day , as being a Day wherein we have a Prize for our Souls , and enjoy much of God's Presence , Ioh. 8.56 . Abraham saw my day and rejoyced . So when we see the Light of a Sabbath shine we should rejoyce . Isa. 58.13 . Thou shalt call the Sabbath a delight : This is the Queen of Days , which God hath Crowned with a Blessing . As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day , so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath , as on any other . This is the Day wherein Christ carries the Soul into the House of Wine , and displays the Banners of Love over it . Now the Dew of the Spirit falls on the Soul , whereby it is revived and comforted . How many may write the Lord's day the day of their New Birth ! This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven ; and shall not we rejoyce at the approach of it ? That day on which the Sun of Righteousness shines , should be a day of Gladness . ( 2. ) Get up betimes on the Sabbath-morning . Christ rose early on this day before the Sun was up , Iohn 20.1 . Did Christ rise early to save us , and shall not we rise early to worship and glorifie him ? Psal. 63.1 . Early will I seek thee . Can we be up betimes on other days ? The Husbandman is early at his Plough , the Traveller riseth early to go his Journey , and shall not we , when we are on this day travelling to Heaven ? Certainly did we love God as we should , we would rise on this day betimes , that we may meet with him whom our Soul loveth . Such as sit up late at work on the Night before , will be so buried in sleep , that they will hardly be up betimes on a Sabbath-morning . ( 3. ) Having dressed our Bodies , we must dress our Souls for the hearing of the Word . As the People of Israel were to wash themselves before the Law was delivered to them , Exod. 19.10 . so we must wash and cleanse our Souls , and that is by Reading , Meditation and Prayer . I. By Reading the Word . The Word is a great means to sanctifie the Heart , and bring it into a Sabbath-frame , Iohn 17.17 . Sanctifie them through thy truth , &c. And read the Word not carelesly , but with seriousness and affection ; it is the Oracle of Heaven , the Well of Salvation , the Book of Life . David for the preciousness of God's Word esteemed it above Gold , and for the sweetness above Honey , Psal. 19.10 . By reading the Word aright , our Hearts when they are dull are quickened , when they are hard are mollified , when cold and frozen are enflam'd , and we can say as the Disciples , Did not our Hearts burn within us ? Some step out of their Bed to hearing . The Reason why many get no more good on a Sabbath by the Word Preached , is because they did not break Fast with God in the Morning by the Reading of his Word . II. Meditation . Get upon the Mount of Meditation , and so converse with God. Meditation is the Soul 's retiring of its self , that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections . Meditation is a Work fit for the Morning of a Sabbath . Meditate on Four things . ( 1. ) On the Works of Creation . That is express'd here in the Commandment , The Lord made Heaven and Earth , the Sea , &c. The Creation is a Looking-glass , in which we see the Wisdom and Power of God gloriously represented . God produced this fair Structure of the World without any pre-existent Matter , and with a Word . Psal. 33.6 . By the Word of the Lord were the Heavens made . The Disciples wondred that Christ could with a Word calm the Sea , Matth. 8.26 . but it was far more with a Word to make the Sea. Let us on a Sabbath meditate on the Infiniteness of our Creator , look up to the Firmament , there we may see God's Glory blazing in the Sun , twinkling in the Stars ; look into the Sea , there we may see God's Wonders in the Deep , Psal. 107.24 . Look into the Earth , there we may behold the Nature of Minerals , the Power of the Load-stone , the Vertue of Herbs , and Beauty of Flowers : By meditating on these Works of Creation so curiously embroidered , we come to admire God , and praise him , Psal. 104.24 . O Lord , how manifold are thy Works ! in Wisdom hast thou made them all . By meditating on the Works of Creation we come to confide in God. He who can Create , can Provide ; he that could make us when we were nothing , he can raise us when we are low . Psal. 124.8 . Our Help stands in the Name of the Lord , who made Heaven and Earth . ( 2. ) Meditate on God's Holiness . Psal. 111.9 . Holy and reverend is his Name . Hab. 1.13 . Thou art of purer Eyes than to behold Iniquity . God is Essentially , Originally and Efficiently Holy : All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean . God loves Holiness because it is his own Image . A King cannot but love to see his own Effigies stamp'd on Coyn. God counts Holiness his Glory , and the most sparkling Jewel of his Crown . Exod. 15.11 . Glorious in Holiness . Here is a Meditation fit for our first entrance into a Sabbath , God's Holiness : The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God : It would make us then Reverence his Name , Hallow his Day : While we are musing of the Holiness of God's Nature , we begin to be transformed into his Likeness . ( 3. ) Meditate on Christ's Love in redeeming us , Rev. 1.5 . Redemption exceeds Creation ; the one is a Monument of God's Power , the other of his Love. Here is fit Work for a Sabbath . O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation ! 1. That Christ who was God should die ; That this Glorious Sun of Righteousness should be in an Eclipse , we can never enough admire this Love ; no , not in Heaven . 2. That Christ should die for Sinners . Not sinful Angels , but sinful Mankind . That such Clods of Earth and Sin should be made bright Stars of Glory . O the amazing Love of Christ ! This was * Illustre amoris Christi mnemosynum . 3. That Christ should not only die for Sinners , but die as a Sinner . 2 Cor. 5.21 . He was made sin for us . He who was among the Glorious Persons of the Trinity , was numbred among Transgressors , Isa. 53.12 . Not that he had Sin , but he was like a Sinner , having our Sins imputed to him . Sin did not live in him , but it was laid upon him . Here was an Hyperbole of Love , enough to strike us into Astonishment . 4. That Christ should redeem us , when he could not look to gain any thing , or be at all advantaged by us . Men will not lay out their Mony upon a Purchase , unless it will turn to their Profit . But what Benefit could Christ expect in purchasing and redeeming us ? We were in such a Condition , that we could neither deserve nor recompense Christ's Love. First , We could not deserve it , for we were in our Blood , Ezek. 16.6 . We had no Spiritual Beauty to tempt Christ. Nay , we were not only in our Blood , but we were up in Arms , Rom. 5.8 . When we were Enemies , Christ died for us : When he was shedding his Blood , we were spitting our Poyson . Secondly , As we could not deserve , so neither could we recompense Christ's Love. For , 1. After he had dy'd for us , we could not so much as love him , till he made us love him . 2. We could give Christ nothing in lieu of his Love. Rom. 11.35 . Who hath first given to him ? We were fallen to Poverty ; if we have any Beauty , it is from Christ. Ezek. 16.14 . Thou wert comely through my comeliness which I put upon thee . If we bring forth any good Fruit , it is not of our own Growth , it comes from Christ the True Vine , Hos. 14.8 . From me is thy Fruit found . So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by . 5. That Christ should die so willingly , Iohn 10.17 . I lay down my Life . The Jews could not have taken it away , if he had not laid it down ; he could have called to his Father for a Legion of Angels to be his Life-guard ; but what needed that , when his Godhead could have defended him from all Assaults ? But he laid down his Life : The Jews did not so much thirst for Christ's Death , as he thirsted for our Redemption ; Luke 12.50 . I have a Baptism to be baptized with , and how am I straitned till it be accomplished . Christ call'd his Sufferings a Baptism : He was to be baptiz'd and sprinkled with his own Blood , and Christ thought the time long before he suffered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How am I straitned till it be accomplished . Therefore to show Christ's willingness to die , his Sufferings is called an Offering , Heb. 10.10 . By the offering of the Body of Iesus : His Death was a Free-will Offering . 6. That Christ should not grutch or think much of all his Sufferings , his being scourged and crucified , ( we grutch him a light Service ) but that he should be well contented with what he hath done ; and if it were to do again , he would do it . Isa. 53.11 . He shall see of the Travel of his Soul , and be satisfied . As the Mother , tho she hath had hard Labour , yet when she sees a Child brought forth , she doth not repent of her Pangs , but is well contented . So Christ , though he had Hard Travel upon the Cross , which put him into an Agony , yet he doth not think much , he is not troubled , but thinks his Sweat and Blood well bestowed , because he sees the Man-child of Redemption brought forth into the World. He shall see of the Travel of his Soul and shall be satisfied . 7. That Christ should make Redemption effectual to some , and not to others . Here is the Quintessence of Love. Tho there is a Sufficiency in Christ's Merit to save all , yet only some partake of its saving Vertue ; all do not believe . Iohn 6.64 . There are some of you that believe not . Christ doth not pray for all . Iohn 17.9 . Some refuse Christ , Psal. 118.22 . This is the Stone which the Builders refused . Others deride him , Luke 16.14 . Others throw off his Yoak . Luke 19.14 . We will not have this Man reign over us . So that all have not the benefit of Salvation by him . Herein appears the distinguishing Love of Christ , that the Vertue of his Death should reach some and not others . 1 Cor. 1.26 . Not many wise Men after the Flesh , not many mighty , not many noble are called . That Christ should pass by many of Birth and Parts , and that the Lot of Free-Grace should fall upon thee ; that he should sprinkle his Blood upon thee : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Depth of the Love of Christ. 8. That Christ should love us with such an entire transcendent Love. The Apostle calls it a Love which passeth knowledge , Eph. 3.19 . That he should love us more than the Angels : He loves them as his Friends , Believers as his Spouse . He loves them with such a kind of Love as God the Father bears to him , Iohn 15.9 . As the Father hath loved me , so have I loved you . O what an Hyperbole of Love doth Christ show in redeeming us ! 9. That Christ's Love in our Redemption should be everlasting , Iohn 13.1 . Having loved his own , he loved them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end . As Christ's Love is matchless , so endless : The Flower of Christ's Love is sweet , and that which makes it sweeter , it never dies . Christ's Love is Eterniz'd , Ier. 31.3 . He will never divorce his Elect Spouse : The Failings of his People cannot quite take off his Love : They may eclipse his Love , not wholly remove it ; their Failings may make Christ angry with them , but not hate them . Every Failing doth not break the Marriage-knot . Christ's Love is not like the Saints Love ; sometimes they have strong Affections towards Christ , at other times the hot Fit is off , and they can find little or no Love stirring in them . But it is not so with Christ's Love to the Saints , it is a Love of Eternity . When the Sun-shine of Christ's Electing Love hath once risen upon the Soul , it never sets finally . Death may take away our Life from us , but not Christ's Love. Behold here a rare Subject on a Sabbath-morning to meditate upon . The Meditation of Christ's wonderful Love in Redeeming us , would work in us a Sabbath-Frame of Heart . First , It would melt us into Tears for our Spiritual Vnkindnesses . That we should sin against so sweet a Saviour , that we should be no more affected with his Love , but requite Evil for Good. Like the Athenians , who notwithstanding all the good Service Aristides had done them , banished him out of their City . That we should grieve Christ with our Pride , rash Anger , our Unfruitfulness , Animosities , strange Factions : Have we none to abuse but our Friend ? Have we nothing to kick against but the Bowels of a Saviour ? Did not Christ suffer enough upon the Cross , but must we needs make him suffer more ? Do we give him more Gall and Vinegar to drink ? O , if any thing can dissolve the Heart in Sorrow , and broach the Eyes with Tears , 't is dis-ingenuity and unkindness offered to Christ. When Peter thought of Christ's Love to him , how he had made him an Apostle , and reveal'd his Bosom-Secrets to him , and taken him to the Mount of Transfiguration , and that he should deny Christ , it broke his Heart with Sorrow , he went out and wept bitterly , Mat. 26.75 . What a blessed thing is it to have the Eyes dropping Tears on a Sabbath ! And nothing would sooner fetch Tears , than to meditate of Christ's Love to us , and our unkind Requitals . Secondly , The Meditating on a Lord's Day Morning of Christ's Love , would kindle Love in our Hearts to Christ. How can we look on Christ bleeding and dying for us , and our Hearts not be warmed with Love to him ? Love is the Soul of Religion , the purest Affection ; it is not Rivers of Oyl , but Sparks of Love , that Christ values . And sure , as David said , While I was musing , the Fire burned , Psal. 39.3 . So while we are musing of Christ's Love in redeeming us , the Fire of our Love would burn towards Christ ; and then is a Christian in a Blessed Sabbath-Frame , when he is like a Seraphim burning in Love to Christ. ( 4. ) On a Sabbath-morning meditate on the Glory of Heaven . Heaven is the Extract and Quintessence of Happiness . It is called a Kingdom , Mat. 25.34 . A Kingdom for it's Riches and Magnificence : It is set out by Precious Stones , Gates of Pearl , Rev. 21. There is all that is truly Glorious , transparent Light , perfect Love , unstained Honour , unmixed Joy ; and that which crowns the Joy of the Celestial Paradise , is Eternity . Suppose Earthly Kingdoms were more glorious than they are , their Foundations of Gold , their Walls of Pearl , their Windows of Saphire , yet they are corruptible : But the Kingdom of Heaven is Eternal , those Rivers of Pleasure run for evermore , Psalm 16.11 . And that wherein the Essence of Glory consists , and makes Heaven to be Heaven , is the immediate Sight and Fruition of the Blessed God. Psal. 17.15 . When I awake I shall he satisfied with thy likeness . O think of this Ierusalem above ! This is proper for a Sabbath . 1. The meditation of Heaven would raise our Hearts above the World. O how would these things disappear and shrink into nothing , if our Minds were mounted above the Visible Orbs , and we had a Prospect of Glory ! 2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises ▪ It would quicken Affection , it would add Wings to Devotion , it would make us to be in the Spirit on the Lord's Day , Rev. 1.10 . How vigorously doth he serve God , who hath a Crown of Glory always in his Eye ! III. We dress our Souls on a Sabbath-Morning , by Prayer . Mat. 6.6 . When thou Prayest , enter into thy Closet , &c. Prayer sanctifies a Sabbath . ( 1. ) The things we should pray for on the Morning of a Sabbath . 1. Beg a Blessing upon the Word which is to be Preached , that it may be a Savour of Life to us , that by it our Minds may be more Illuminated , our Corruptions more weakned , our Stock of Grace more encreased . Pray that God's special Presence may be with us , that our Hearts may burn within us while God speaks . Pray that we may receive the Word into meek humble Hearts , James 1.22 . That we may submit to it , and bring forth the Fruits of it . Nor should we only Pray for our selves , but for others . First , For him who dispenseth the Word ; that his Tongue may be touched with a Coal from God's Altar ; That God would warm his Heart , who is to help to warm others . Your Prayers may be a means to quicken the Minister . Some complain , they find not that Benefit by the Word Preached . Perhaps they did not Pray for their Minister as they should . Prayer is like the whetting and sharpening of an Instrument , which makes it cut the better . Secondly , Pray with and for your Family : Yea , Pray for all the Congregations that meet this Day in the Fear of the Lord , that the Dew of the Spirit may fall with the Manna of the Word , that some Souls may be converted , and others strengthened , and that Gospel-Ordinances may be continued , and have no Restraint put upon them . These are the things we should pray for . The Tree of Mercy will not drop its Fruit , unless it be shaken by the Hand of Prayer . ( 2. ) The Manner of our Prayer . It is not enough to say a Prayer , to pray in a dull cold manner , which teacheth God to deny ; but we must Pray with Reverence , Humility , Hope in God's Mercy , Fervency , Luke 22.44 . Christ Pray'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more earnestly . And that we may pray with more Fervency , we must Pray with a Sense of our Wants . He who is pinched with Want , will be earnest in craving an Alms. He Prays most Fervently , who Prays most Feelingly . This is to sanctifie the Morning of a Sabbath , and it is a good Preparatory for the Word Preached . When the Ground is broken up by the Plough , now it is fit to receive the Seed . When the Heart hath been broken by Prayer , now it is fit to receive the Seed of the Word Preached . Thus you see how to dress your Souls on a Sabbath-morning . There are other Duties remaining . EXOD. XX. 10 . IV. Having thus dressed your Souls in a Morning , for the further Sanctification of the Sabbath , address your selves to the Hearing of the Word Preached . ( 1. ) And when you are set down in your Seat , 1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed . For , you must know the Word Preach'd doth not work as Physick , by its own inherent Vertue , but by a Vertue from Heaven , and the Co-operation of the Holy Ghost . Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word , that it may be made effectual to you . ( 2. ) The Word being begun to be Preach'd , set your selves in a right manner : 1. With Reverence and Holy Attention . Acts 16.14 . A certain Woman named Lydia attended unto the things that were spoken of Paul. Constantine the Emperor was noted for his Reverend Attention to the Word . Luke 19.48 . Christ taught daily in the Temple : And all the People were attentive to hear him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Greek , They hung upon his Lip. Could we tell Men of a Rich Purchase , they would diligently attend : And shall they not much more , when the Gospel of Grace is Preaching to them ? Now that we may sanctifie and hallow the Sabbath by attentive Hearing , take heed of two things : I. Distraction in Hearing . II. Drowsiness in Hearing . I. Distraction . 1 Cor. 7.35 . That ye may attend upon the Lord without Distraction . It is said of St. Bernard , That when he came to the Church-Door , he would say , Stay here all my Earthly Thoughtt . So should we say to our selves , when we are at the Door of God's House , Stay here all my worldly Cares , and wandring Cogitations , I am now going to hearken what the Lord will say to me . Distraction hinders Devotion . Distraction in Hearing is , when the Mind is tossed with vain Thoughts , and diverted from the Business in hand . 'T is hard to make the Quicksilver Heart fix . St. Hierom complained of himself , Some times ( saith he ) when I am about God's Service , per Porticus deambulo , I am walking in the Galleries , and sometimes casting up Accounts . So oft in hearing of the Word the Thoughts dance up and down ; and when our Eye is upon the Minister , our Mind is upon other things . Distracted Hearing is far from sanctifying the Sabbath . It must needs be very hainous to give way to vain Thoughts at this time , because when we are hearing the Word , we are now in God's Special Presence . To do any Treasonable Action in the King's Presence , is high Impudence . Ier. 23.11 . Yea , in my House have I found their Wickedness . So may the Lord say , In my House , while they are hearing of my Word , I have found Wickedness ; they have wanton Eyes , and their Soul is set on Vanity . This inhanceth and aggravates the sin . Qu. Whence do these roving distracted Thoughts in hearing come ? Answ. 1. Partly from Satan . The Devil is no Recusant , he will be sure to be present in our Assemblies : If he cannot hinder us from hearing , he will hinder us in hearing . Iob 1.6 . When the Sons of God came to present themselves before the Lord , Satan came also among them . The Devil sets vain Objects before the Fancy to cause a Diversion . Satan's great Design is to render the Word we hear fruitless : As when one is writing , another joggs him that he cannot write even : So when we are hearing , the Devil will be jogging us with a Temptation , that we should not attend to the Word Preached . Zach. 3.1 . He showed me Ioshua the High Priest standing before the Angel of the Lord , and Satan standing at his Right Hand to resist him . 2. These wandring Thoughts in Hearing come partly from our selves . We must not lay all the blame upon Satan . ( 1. ) They come from the Eye . A wandring Eye causeth wandring Thoughts . A Thief may be let into the House at a Window : So vain Thoughts are let in at the Eye . So that as we are bid to keep our Feet when we enter into the House of God , Eccles. 5.1 . so we had need make a Covenant with our Eyes when we are in the House of God , Iob 31.1 . that we be not distracted by beholding other Objects . 2. Wandring Thoughts in hearing arise out of the Heart . These Sparks come out of our own Furnace . Vain Thoughts are the Mud which the Heart ( as a troubled Sea ) casts up . Mark 7.21 . For from within , out of the Heart of men , proceed evil Thoughts . It is the Foulness of the Stomach sends up Fumes into the Head ; and the Corruption of the Heart sends up Evil Thoughts into the Mind . 3. Distracted Thoughts in hearing proceed from an Evil Custom . We inure our selves to vain Thoughts at other times , therefore we cannot forbear them on a Sabbath . Custom is a Second Nature . Ier. 13.23 . Can the Ethiopian change his Skin , or the Leopard his Spots , then may ye also do good that are accustomed to do evil ? He that is used to bad Company , knows not how to leave it . Such as have vain Thoughts keeping them Company all the Week , they know not how to get rid of them on the Sabbath . Let me show you how evil these vain distracting Thoughts in hearing are . First , To have the Heart distracted in Hearing , is a Disrespect to God's Omnisciency . God is an all-seeing Spirit , and Thoughts speak louder in his Ears than Words do in ours . Amos 4.13 . He declareth unto Man what is his Thought . Therefore to make no Conscience of Wandring Thoughts in Hearing , is the affronting of God's Omnisciency , as if he knew not our Heart , or did not hear the Language of our Thoughts . Secondly , To give way to wandring Thoughts in Hearing , is Hypocrisie . We pretend to hear what God saith , and our Mind is quite upon another thing . We present God with our Bodies , but do not give him our Hearts , Hos. 7.11 . This Hypocrisie God complains of , Isa. 29.13 . This People draw near me with their Mouth , and with their Lips do honour me , but have removed their Heart far from me . This is to prevaricate , and deal falsly with God. Thirdly , Vain Thoughts in Hearing discover much want of Love to God. Did we love God , we should listen to his Words as Oracles , and bind them upon the Table of our Heart , Prov. 3.3 . When a Friend whom we love speaks to us , and gives us Advice , we mind it with Seriousness , and suck in every Word . The giving our Thoughts leave to ramble in Holy Duties , shows the Defect of our Love to God. Fourthly , Vain impertinent Thoughts in Hearing defile an Ordinance : They are as dead Flies in the Box of Oyntment . When a String in the L●te is out of Tune , it spoils the Musick . Distraction of Thoughts puts our Mind out of Tune , and makes our Services sound harsh and unpleasant . Wandring Thoughts poyson a Duty , and turn it into sin . Psal. 109.7 . Let his Prayer become sin . What can be worse , than to have a Man's Praying and Hearing of the Word become sin ? Were it not sad when the Meat we eat should encrease bad Humours ? So when the Hearing of the Word , which is the Food of the Soul , should be turned into Sin ? Fifthly , Vain Thoughts in Hearing anger God. If the King were speaking to one of his Subjects , and he should not give heed to what the King saith , but be thinking on another business , or playing with a Feather , would not this provoke the King ? So when we are in God's Presence , and God is speaking to us in his Word , and we mind not much what he saith , but our Hearts go after Covetousness , Ezek. 33.31 . will not this anger God to be thus slighted ? God hath pronounced a Curse upon such ; Mal. 1.14 . Cursed be the Deceiver which hath in his Flock a Male , and Sacrificeth to the Lord a corrupt thing . To have strong lively Affections to the World , here is a Male in the Flock ; but to hear the Word with Distraction , to give God Duties fly-blown with Vain Thoughts , this is to offer to the Lord a corrupt thing ; this brings a Curse , Cursed be the Deceiver . Sixthly , Vain Thoughts in Hearing ( when allowed and not resisted ) make way for hardning the Heart . A Stone in the Heart , is worse than in the Kidneys . Distracted Thoughts in hearing do not Better the Heart , but Harden it . Vain Thoughts take away the holy Awe of God which should be upon the Heart , they make Conscience less Tender , and hinder the Efficacy the Word should have upon the Heart . Seventhly , Vain distracting Thoughts rob us of the Comfort of an Ordinance . A gracious Soul oft meets with God in the Sanctuary , and can say as Cant. 3.4 . I found him whom my Soul loveth . He is like Ionathan , who having tasted the Hony on the Rod , his Eyes were enlightned . But Vain Thoughts hinder the Comfort of an Ordinance , as a black Cloud hides the warm comfortable Beams of the Sun from us . Will God speak Peace to us when our Minds are wandring , and our Thoughts are travelling to the Ends of the Earth , Prov. 17.24 ? If ever you would hear the Word with Attention , do as Abraham , he drove away the Fowls from the Sacrifice , Gen. 15.11 . So when we find these Excursions and sinful Wanderings in hearing , labour to drive away the Fowls ; get rid of these vain Thoughts ; they are Vagrants , and we must not give them Entertainment . Qu. But how shall we get help against these Vagabond Thoughts ? Resp. 1. Pray and watch against them . 2. Let the Sence of God's Omniscient Eye over-awe our Hearts . The Servant will not sport in his Masters Presence . 3. Labour for an Holy Frame of Heart . Were the Heart more Spiritual , the Mind would be less Feathery . 4. Bring more Love to the Word . That which we love we fix our Minds upon . He that loves his Pleasures and Recreations , his Mind is fixed on them , and he can follow them without Distraction . Were our Love more set upon the Word Preached , our Minds would be more fixed upon it . And surely , there is enough to make us love the Word Preached , for it is the Word of Life — the Inlet to Knowledge , the Antidote against Sin , the Quickner of Holy Affections : It is the True Manna , which hath all sorts of sweet Tasts in it . It is the Pool of Bethesda , in which the Rivers of Life spring forth to heal the broken in Heart . It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit . Get Love to the Word Preached , and you will not be so distracted in hearing . What the Heart delights in , the Thoughts dwell upon . II. If you would sanctifie the Sabbath by deligent attentive hearing , take heed of Drowsiness in Hearing . Drowsiness shows much Irreverence . How lively are many when they are about the World , but in the Worship of God how drowsie , as if the Devil had given them some Opium to make them sleep ! A Drowsie Temper is ( now ) very absurd and sinful . Are not you in Prayer asking Pardon of sin ? Will the Prisoner fall asleep when he is begging his Pardon ? In the Preaching of the Word is not the Bread of Life breaking to you , and will a Man fall asleep at his Food ? Which is worse , to stay from a Sermon , or sleep at a Sermon ? While you sleep , perhaps that Truth was delivered , which might have converted your Souls . Besides , sleeping is very offensive in these Holy Assemblies : It is not only a grieving the Spirit of God , but a making the Hearts of the Righteous sad , Ezek. 13.22 . It troubles them to see any show such a Contempt of God and his Worship ; to see Men busie in the Shop , but drowsie in the Temple . Therefore as Christ said , Mat. 26.40 . Could ye not watch one Hour ? So can ye not wake one Hour ? I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon , but it is not voluntary or ordinary . The Sun may be in an Eclipse , but not often . If sleeping be customary , and allowed , it is a very bad sign , and is a profaning of the Ordinance . A good Remedy against Drowsiness is to use a Spare Diet upon this Day . Such as indulge their Appetite too much on a Sabbath , are fitter to sleep on a Couch than pray in the Temple . Now , that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day , and may hear the Word with reverend Attention , consider , 1. It is God that speaks to us in his Word ; therefore the Preaching of the Word is called the Breath of his Lips , Isa. 11.4 . And Christ is said now to speak to us from Heaven , Heb. 12.25 . as a King speaks in his Ambassador . Ministers are but as the Pipes and Organs , it is the Spirit of the Living God breathes in them : When we come to the Word , we should think thus with our selves , God speaks in this Preacher . The Thessalonians heard the Word Paul Preached , as if God himself had spoken to them , 1 Thess. 2.13 . When ye received the Word of God , which ye heard of us , ye receiv'd it not as the Word of Men , but ( as it is in truth ) the Word of God. When Samuel knew it was the Lord that spake to him , he lent his Ear , 1 Sam. 3.10 . If we do not regard God when he speaks to us , he will not regard us when we pray to him . 2. Consider how serious and weighty the matters delivered to us are . As Moses said , Deut. 30.19 . I call Heaven and Earth ●o record this day , that I have set before you Life and Death . Can Men be regardless of the Word , or drowsie when the weighty matters of Eternity are set before them ? We Preach of Faith , and Holiness of Life , and the Day of Judgment , and the Eternal Recompences ; here is Life and Death set before you ; and doth not all this call for serious Attention ? If a Letter were read to one of special business , wherein his Life and Estate were concern'd , would not he be very serious in listning to that Letter ? In the Preaching of the Word , your Salvation is concerned , and if ever you will attend , it should be now , Deut. 32.47 . It is not a vain thing for you , because it is your Life . 3. To give way to Vain Thoughts and Drowsiness in hearing , doth much gratifie Satan . He knows , that not to mind a Duty , is all one as not to do a Duty . Quicquid cor non facit , non sit ; in Religion , What the Heart doth not do , is not done . Therefore Christ saith of some , Hearing they hear not , Mat. 13.13 . How could that be ? Because tho' the Word sounded in their Ear , yet they minded not what was said to them ; their Thoughts were upon other things ; therefore it was all one as if they did not ●ear . Hearing they hear not . And doth not this please Satan , to see Men come to the Word , and as good stay away ? They are haunted with vain Thoughts , they are taken off the Duty while they are in it ; their Body is in the Assembly , their Heart in their Shop ; Hearing they hear not . 4. It may be the last Sabbath that ever we shall keep . We may go from the place of Hearing to the place of Judging , and shall not we give Reverend Attention to the Word ? Did we think thus when we come into God's House , Perhaps this will be the last time that ever God will counsel us about our Souls ; before another Sermon Death's Alarum will sound in our Ears : With what Attention and Devotion should we come hither , and our Affections would be all on Fire in hearing ! 5. You must give an Account for every Sermon you hear , Luke 16.2 . Redde rationem : Give an account of thy Stewardship . So will God say , Give an Account of thy Hearing . Hast thou been affected with the Word ? Hast thou profited by it ? And how can we give an Account , if we have been distracted in hearing , and have not taken notice what hath been said to us ? The Judge to whom we must give an Account is God. Were one to give an Account to Man , he might falsifie his Accounts , but we must give an Account to God. * Nec donis corrumpitur , nec blanditiis fallitur . He is so Iust a God , that he cannot be bribed ; and so Wise , that he cannot be deceived . Therefore being to give an Account to such an impartial Judge , how should we observe every Word Preached , remembring the Account ! Let all this make us shake off Distraction and Drowsiness in Hearing , and have our Ears chain'd to the Word . EXOD. XX. 8 . Remember the Sabbath-day to keep it holy , &c. II. If you would hear the Word aright , lay aside those things which may render the Word Preached ineffectual . As , 1. Curiosity . Some come to the Word Preached , not so much to get Grace , as to enrich themselves with Notions . Itching Ears , 2 Tim. 4.3 . Austin confesseth that before his Conversion , he went to hear St. Ambrose rather for his Eloquence , than the Spirituality of the matter . Ezek. 33.32 . Thou art unto them as a very lovely Song of one that hath a pleasant Voice , and can play well on an Instrument . Many come to the Word only to feast their Ears ; they like the Melody of the Voice , the Mellifluous Sweetness of the Expression , the Newness of the Notion , Acts 17.21 . This is to love the Garnishing of the Dish more than the Food . This is to desire to be pleased , rather than edifyed . Like a Woman that paints her Face , but neglects her Health . So they paint and adorn themselves with curious Speculations , but neglect their Souls Health . This hearing doth neither sanctifie the Heart nor the Sabbath . 2. Lay aside Prejudice . ( 1. ) Prejudice against the Truths Preached . The Sadduces were prejudiced against the Doctrin of the Resurrection , Luke 20.27 . ( 2. ) Prejudice against the Person preaching , 1 King. 22.8 . There is one Micaiah , by whom we may enquire of the Lord , but I hate him . This hinders the Vertue of the Word . If a Patient hath an ill Opinion of his Physician , he will not take any of his Receipts tho never so good . Prejudice in the Mind is like an Obstruction in the Stomach , which hinders the Nutritive Vertue of the Meat . Prejudice poysons the Word , and makes it to lose its Efficacy . 3. Lay aside Covetousness . Covetousness is in not only getting the World unjustly , but loving it inordinately . This is a Great Hindrance to the Word Preached . The Seed which fell among Thorns was choked , Mat. 13.22 . An Emblem of the Word being Preached to a Covetous Hearer . The Covetous Man is thinking of the World when he is hearing ; his Heart is in his Shop . Ezek. 33.31 . They sit before thee as my People , and they hear thy Words , but their Heart goeth after their Covetousness . A Covetous Hearer derides the Word , Luke 16.14 . The Pharisees who were covetous heard all , and they derided him . 4. Lay aside Partiality . Partiality in hearing is , when we like to hear some Truths Preached , but not all . We love to hear of Heaven , but not of Self-denial ; of reigning with Christ , but not of suffering ; of the more Facil Duties of Religion , but not them which are more knotty and difficult , as Mortification , laying the Ax to the Root , and hewing down their Beloved Sin , Isa. 30.10 . Proyhesie smooth things , such as may not grate upon our Conscience . Many like to hear of the Love of Christ , but not of loving their Enemies : They like the Comforts of the Word , not the Reproofs . Herod heard Iohn Baptist gladly ; he liked many Truths , but not when he spake against his Incest . Lay aside Partiality . 5. Lay aside Censoriousness . Some instead of judging themselves for Sin , sit as Judges upon the Preacher : Either his Sermon had too much Gall in it , or it was too long : These will sooner censure a Sermon than practise it . God will judge the Judger . Mat. 7.1 . 6. Lay aside Disobedience , Rom. 10.21 . All the day long have I stretched forth my hands unto a disobedient People . 'T is spoken of the Jews , God stretched out his Hands in the Preaching of the Word , but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word : 'T is sad to have an Adders Ear , an Adamant Heart . Zac. 7.11 , 12. If when God speaks to us in his Word we are deaf , when we speak to him in Prayer he will be dumb . III. If you would hear the Word aright , have God Ends in hearing . Come to the Word to be made better . Some have no other end in hearing , but because it is in Fashion , or to gain Repute , or stop the Mouth of Consbience . But come to the Word to be made more Holy. There 's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom , and another that goes for Flowers to make Syrups and Medicines of . We should go to the Word for a Medicine to cure us ; as Naaman the Syrian went to Iordan to be healed of his Leprosie . 1 Pet. 2.2 . Desire the sincere Milk of the Word , that ye may grow thereby . Come to the Word to be changed into the Similitude of it . As the Seal leaves its Print upon the Wax , so labour that the Word Preached may leave the Print of its own Holiness upon your Heart . Labour that the Word may have such a Vertue upon you as the Water of Jealousie , to kill and make fruitful , Numb . 5.27 . That it may kill your Sins , and make your Souls fruitful in Grace . IV. If you would hear the Word aright , come to it with Delight . The Word Preached is a Feast of fat things . With what Delight do Men come to a Feast ? The Word Preached anoynts the blind Eye , mollifies the Rocky Heart ; it beats off our Fetters , and turns us from the Power of Satan to God , Acts 26.18 . The Word is the Seed of Regeneration , Iam. 1.18 . the Engine of Salvation . Hear the Word with Delight and Complacency . Ier. 15.16 . Thy Words were found and I did eat them , they were the joy and rejoycing of my Heart . Psal. 119.103 . How sweet are thy words unto my taste , yea , sweeter than Honey unto my mouth . Yea , love that Word which comes most home to the Conscience . Bless God when your Corruptions have been met with ; when the Sword of the Spirit hath divided between you and your Sins . Who cares for that Physick which will not work ? V. If you would hear the Word aright , mix it with Faith. Believe the Verity of the Word Preached , that it is that Word by which you must be judged ; and not only give Credence to the Word Preached , but learn to apply it to your own Souls . Faith concocts the Word , and turns it into Spiritual Nourishment . Many hear the Word , but it may be said of them as Psal. 106.24 . They believed not his Word . As Melancton once said to some of the Italians , Ye Italians Worship God in the Bread , when ye do not believe him to be in Heaven So many hear God's Word , but do not believe that God is ; they question the Truth of his Oracles . If we do not mix Faith with the Word , it is like leaving out the Chief Ingredient in a Medicine , which makes it ineffectual . Unbelief hardens Mens Hearts against the Word . Acts 19.9 . Divers were hardened and believed not . Men hear many Truths delivered concerning the Preciousness of Christ , the Beauty of Holiness , the Felicity of a Glorified Estate ; but if through Unbelief and Atheism they question these Truths , we may as well speak to the Stones and Pillars of the Church as to them . That Word which is not Believed can never be Practised . * Vbi male creditur , ibi nec benè vivitur . Unbelief makes the Word Preached of no effect . Heb. 9.2 . The Word preached did not profit , not being mixed with Faith in them that heard it . The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth , which loseth all its Vertue . If there be any Unbelievers in our Congregations , what shall Ministers say to God at the last Day ? Lord , we have preached to the People thou sentest us to ; we showed them our Commission , we declared unto them the whole Counsel of God , but they believed never a Word we spake : We told them what would be the Fruit of Sin , but they would drink their Sugared Draught , tho there was Death in the Cup : Lord , we are free from their Blood. God forbid that ever Ministers should make this Report to God of their People : But this they must be forc'd to do , if People live and die in Unbelief . Would you sanctifie a Sabbath in hearing the Word aright ? Hear the Word with Faith. The Apostle puts these two together , Belief and Salvation . Heb. 10.39 . We are of them that believe to the Saving of the Soul. VI. If you would hear the Word aright , hear it with meek Spirits , Iam. 1.21 . Receive the Word in mansuetudine , with meekness . Meekness is a submissive Frame of Heart to the Word . Contrary to this Meekness is Fierceness of Spirit , when Men rise up in a Rage against the Word . As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours . Acts 7.54 . When they heard this they were cut to the Heart , and gnashed on Stephen with their Teeth . 2 Chron. 16.10 . Asa was wroth with the Seer , and put him in a Prison-House . Pride and Guilt make Men ●ret at the Word . What made Asa storm so but Pride ? He was a King , and thought he was too good to be told of his Sin. What made Cain so angry , when God said to him , Where is Abel thy Brother ? Saith he , Am I my Brothers Keeper ? What made him so touchy , but Guilt ? He had embrued his Hands in his Brothers Blood. If you would hear the Word aright , lay down your Passions , Receive the Word with Meekness ; get humble Hearts to submit to the Truths delivered . God takes the meek Person to be his Scholar . Psal. 25.9 . The Meek will he teach his way . Meekness makes the Word Preached to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an engrafted Word , Iam. 1.21 . A good Cion grafted into a Bad Stock , changeth the Nature of it , and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart , it sanctifies them , and makes them bring forth the sweet Fruits of Righteousness . By Meekness it becomes an engrafted Word . VII . If you would hear the Word aright , be not only attentive , but retentive : Lay the Word up in your Memories and Hearts , Luke 8.15 . The Seed on the good Ground are they , who having heard the Word keep it . The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep , signifies to hold the Word fast that it doth not run from us . If the Seed be not kept in the Ground , but is presently washed away , it is sown to little purpose : So if the Word Preached be not kept in your Memories and Hearts , it is Preached in vain . Many People have Memories like leaking Vessels , the Word goes out as fast as it comes in . How can it profit ? If a Treasure be put in a Chest , and the Chest be not lock'd , it may easily be taken out . A bad Memory is like a Chest without a Lock , the Devil can easily take out all the Treasure . Luke 8.12 . Then comes the Devil and takes away the Word out of their Hearts . Labour to keep in Memory the Truths you hear . The things we esteem we are not so apt to forget . Will a Bride forget her Iewels ? Ier. 2.32 . Can a Maid forget her Ornaments ? Did we prize the Word more , we should not so soon forget it . If the Meat doth not stay in the Stomach , but comes up as fast as we eat it , it cannot nourish : So if the Word stays not in the Memory , but is presently gone , it can do the Soul but little good . VIII . If you would hear aright , practise what you hear ; Practice is the Life of all . Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the Tree of Life . Bare Hearing will be no Plea at the Day of Judgment . Lord , I have heard so many Sermons . But God will say , What Fruits of Obedience have ye brought forth ? The Word we Preach is not only to inform you , but to reform you ; not only to mend your Sight , but to mend your Pace in the way to Heaven . A good Hearer is like the Helitropium , &c. it opens and shuts with the Sun , to God , against Sin. Now that you may sanctifie a Sabbath by Hearing : 1. If you do not hear the Word aright , you lose all your Labour . How many a weary Step have you taken ? Your Body hath been crowded , your Spirit faint ; if you are not bettered by hearing , if you are as proud , as vain , as earthly as ever , all your hearing is lost . You would be loth to Trade in vain ; and why not as well to hear Sermons in vain ? Iob 9.29 . Why then labour I in vain ? Put this Question to thy own Soul , Why labour I in vain ? Why do I take all this Pains to hear , yet have not the Grace to practise ? I am as bad as ever , why then labour I in vain ? 2. If you hear the Word , and are not bettered by it , you are like the Salamander in the Fire , not hotter ; your hearing will encrease your Condemnation . Luke 12.47 . That Servant which knew his Lord's Will and did it not , shall be beaten with many Stripe● . We pity such as know not where to hear ; it will be worse with such as care not how they hear . To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell. It 's sad to go loaden to Hell with Ordinances . O beg the Spirit to make the Word Preached effectual . Ministers can but speak to the Ear , the Spirit speaks to the Heart . Acts 10.44 . While Peter spake , the Holy Ghost sell upon all them that heard the Word . V. Having heard the Word in an Holy and Spiritual manner , for the further Sanctification of the Sabbath , confer of the Word . We are forbid on this Day to speak our own Words , Isa. 58.14 . but we must speak of God's Word . Speak of the Sermon as you sit together ; This is one part of sanctifying the Sabbath . Good Discourse brings holy Truths into our Memories , and fastens them upon our Hearts . Mal. 3.17 . Then they that feared the Lord spake often one to another . There is a great Power and Efficacy in good Discourse . Iob 6.25 . How forcible are right words ! By holy Conference on a Sabbath , one Christian helps to warm another when he is frozen , to strengthen another when he is weak . Latimer confessed he was much furthered in Religion , by having Conference with Mr. Bilny the Martyr . Psal. 119.172 . My Tongue shall speak of thy Word . One reason why Preaching the Word on a Sabbath doth no more good , is , because there is so little good Conference . Few speak of the Word they have heard , as if Sermons were such Secrets , that they must not be spoken of again : Or , as if it were a shame to speak of that which will save us . VI. Shut up the Sabbath-Evening with Repetition , Singing of Psalms and Prayer : Beg that God would bless the Word you have heard ; but I hope your Practice herein will prevent my farther speaking . Could we but ▪ thus spend a Sabbath , we might be in the Spirit on the Lord's Day , Rev. 1.10 . our Souls might be nourished and comforted : And this Sabbath which we now keep , would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven . EXOD. XX. 8 . Remember to keep the Sabbath-day Holy. Vse I. See here a Christians Duty , To keep the Sabbath-Day Holy. 1. The whole Sabbath is to be Dedicated to God. It is not said , Keep a part of the Sabbath holy , but the whole day must be religiously observed . If God hath given us Six Days , and taken but One to himself , shall we grudge him any part of that Day ? It were Sacriledge . The Jews kept a whole Day to the Lord , and we are not to abridge or curtail the Sabbath , ( saith St. Austin ) more than the Jews did . The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods : * And Scaevola their High Priest did affirm , That the wilful Transgression of that Day could have no Expiation or Pardon . Whoever do rob any part of the Sabbath for servile Work or Recreation , Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them . And they who say , that to keep a whole Sabbath is too Iudaical , let them show where God hath made any Abatement of the Time of Worship , where he hath said , You shall keep but a Part of the Sabbath . And if they cannot show that , it argues much Boldness to go to rob God of his Due . That a whole Day be design'd and set apart for God's special Worship , is a perpetual Statute while the Church remains upon the Earth , saith Pet. Martyr . Of this Opinion also were * Theodoret , Austin , Iraeneus , and the Chief of the Fathers . 2. As the whole Sabbath is to be Dedicated to God , so it must be kept Holy. You see the manner of sanctifying the Lord's Day , by Reading , Meditation , Prayer , hearing of the Word , and by Singing of Psalms , to make Melody to the Lord. Now , besides what I have said for the keeping this Day holy , let me make a short Comment or Paraphrase on that Scripture , Isa. 58.13 . If thou turn away thy foot from the Sabbath , from doing thy pleasure on my holy day , and call the Sabbath a delight , the holy of the Lord , honourable , and shalt honour him , not doing thy own ways , nor finding thy own pleasure , nor speaking thy own words . Here is a Description of the right sanctifying a Sabbath . ( 1. ) If thou turn away thy foot from the Sabbath . ] That may be understood either Literally or Principally . First , Literally . If thou turn away thy foot from the Sabbath , that is , If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day . So the Jewish Doctors expound it . Or , Secondly . Spiritually . If thou turn away thy foot from the Sabbath , that is , If thou turn away thy Affections ( the Feet of thy Soul ) from enclining to any worldly Business . ( 2. ) From doing thy Pleasure on my holy Day . ] That is , Thou must not do that which may please the Carnal Part , as Sports and Pastimes . This is to do the Devil's Work on God's Day . ( 3. ) And call the Sabbath a Delight . ] Call it a Delight , that is , esteem it so . Tho the Sabbath be not a Day for Carnal Pleasure , yet holy Pleasure is not forbidden . The Soul must take pleasure in the Duties of a Sabbath . The Saints of old counted the Sabbath a Delight . The Jews called the Sabbath , Dies Lucis , A Day of Light. The Lord's Day , on which the Sun of Righteousness shines , is both a Day of Light and Delight . This is the Day of sweet Intercourse between God and the Soul. On this Day a Christian makes his Sallies out to Heaven , his Soul is lifted above the Earth ; and can this be without Delight ? The higher the Bird flies , the sweeter it sings . On a Sabbath the Soul acts its Love to God ; and where the Love is , there is the Delight . On this Day a Believers Heart is melted , q. d. quickned , enlarged in Holy Duties ; and how can all this be , and not a secret Delight go along with it ? On a Sabbath a gracious Soul can say as Cant. 2.3 . I sat under his shadow with great delight , and his Fruit was sweet to my taste . How can a Spiritual Heart chuse but call the Sabbath a Delight ? Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom ? When we are about Sabbath-Exercises , we are dressing our selves , and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus ? And is not this delightful ? On the Sabbath God makes a Feast of fat things , he Feasts the Ear with his Word , and the Heart with his Grace . Well then may we call the Sabbath a Delight ; and to find this holy Delight , is to be in the Spirit on the Lord's Day . ( 4. ) The Holy of the Lord , honourable . ] In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Glorious . To call the Sabbath Honourable , is not to be understood so much of an outward Honour given to it by wearing richer Apparel , or having better Diet on this Day , as the Jewish Doctors corruptly gloss . This is the chief Honour some give to this Day . But thou shalt call the Sabbath Honourable , that is meant , of the Honour of the Heart that we give to this Day , reverencing it , and esteeming it the Queen of Days . We are to count the Sabbath Honourable , because God hath honoured it . All the Persons in the Trinity have honoured it , God the Father blessed it , God the Son rose upon it , God the Holy Ghost descended on this Day , Acts 2.1 . And indeed this Day is to be honoured of all good Christians , and had in high Veneration . It is a Day of Renown : On this Day a Golden Scepter of Mercy is held forth . The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath . It is honourable , because this Day God comes down to us , and visits us . To have the King of Heaven present in a special manner in our Assemblies , makes the Sabbath-day honourable . Besides , the Work that is done on this Day makes it honourable . The Six Days are fill'd up with-servile Work , which makes them lose much of their Glory , but on this Day Sacred Work is done . The Soul is employed wholly about the Worship of God ; it is Praying , Hearing , Meditating ; it is doing Angels Work , Praising and Blessing of God. Again , The Day is Honourable by vertue of a Divine Institution . Silver is of it self valuable ; but when the Royal Stamp is put upon it , it is honourable . So God hath put a Sacred Stamp upon this Day , the stamp of Divine Authority , and the stamp of Divine Benediction . This makes it honourable . This is a sanctifying the Sabbath , to call it a Delight , and Honourable . ( 5. ) Not doing thy own ways . ] That is , Thou shalt not defile the Day by doing any Servile Work. ( 6. ) Nor Finding thy own pleasure . ] That is , not gratifying the Fleshly Part by Walks , Visits or Pastimes . ( 7. ) Nor Speaking thy own Words . ] That is , Words Heterogeneous and unsuitable for a Sabbath , vain impertinent Words , Discourses of Worldly Affairs . Here is the sanctifying of a Sabbath described . Vse II. If the Sabbath-day be to be kept holy , it reproves them , who instead of sanctifying the Sabbath , profane it . They take that Time which should be Dedicated wholly to God , and spend it in the Service of the Devil and their Lusts. The Lord hath enclosed this Day for his own Worship , and they lay God's Day common : God hath set an Hedge about this Commandment , Remember , and they break this Hedge . But he who breaks an Hedge , a Serpent shall bite him , Eccles. 10.8 . The Sabbath-day in England lies bleeding : And Oh! that our Parliament would pour in some Balm into the Wounds which the Sabbath hath received . How is this Day profaned , by sitting idle at home , by selling Meat , by vain Discourse , by sinful Visits , by walking in the Fields , by using Sports . The People of Israel might not gather Manna on the Sabbath , and may we use Sports and Dancings on this Day ? Truly it should be matter of Grief to us to see so much Sabbath-profanation . When one of Darius's Eunuchs saw Alexander setting his Feet on a rich Table of Darius's , he fell a weeping . Alexander ask'd him why he wept ? He said , It was to see the Table which his Master so highly esteemed , to be now made a Footstool . So we may weep to see the Sabbath-day , which God so highly esteems , and hath so honoured and blessed , to be made a Footstool , and to be trampled upon by the Feet of Sinners . To profane the Sabbath is a Sin of an High Nature ; it is a wilful Contempt of God : It is not only a Casting God's Law behind our back , but a trampling it under foot . God saith , Keep the Sabbath holy , but Men will pollute it : This is to despise God , to hang out the Flag of Defiance , to throw down the Gantlet , and challenge God himself . Now how can God endure to be thus saucily confronted by proud Dust ? God will not suffer this high Impudence to go unpunished . This will draw God's Curses upon the Sabbath-breaker , and God's Curse blasts where it comes . No sooner did Christ curse the Fig-tree , but it withered . Tho the Law of the Land lets Sabbath-breakers alone ; to rob a Man of his Purse shall be punished with Death , but to rob God of his Day shall not be punished with Death . But God will take the matter into his own hand ; he will see after the punishing of Sabbath-violation : And how doth he punish it ? 1. With Spiritual Plagues . He gives up Sabbath-profaners to hardness of Heart , and a seared Conscience . Spiritual Judgments are sorest . Psal. 81.12 . So I gave them up to their own Hearts Lusts. A Sear in the Conscience is a Brand-mark of Reprobation . 2. God punisheth this Sin of Sabbath-breaking , by giving them up to commit other Sins . God to revenge the breaking of his Sabbath , suffers Men to break open Houses , and so come to be punished by the Magistrate . How many such Confessions have we heard from Thieves going to be executed ! They never regarded the Sabbath , and so God suffered them to commit those hainous Sins , for which now they are to die . 3. God punisheth Sabbath-breaking by sudden visible Judgments on Men for this Sin. God punisheth them in their Estates , and in their Persons . One carrying Corn into his Barn on the Lord's Day , both House and Corn consumed with Fire from Heaven . In Wiltshire there was a Dancing Match appointed upon the Lord's Day , and one of the Company as he was dancing fell down dead suddenly , and so was made a Spectacle of God's Justice . The Theatre of God's Iudgments relates of one , who used every Lord's Day to hunt in Sermon-time , and he had a Child by his Wife with an Head like a Dog , and it cried like an Hound . His Sin was monstrous , and it was punish'd with a monstrous Birth . The Lord threatned the Jews , That if they would not hallow the Sabbath-day , he would kindle a Fire in their Gates , Jer. 17.27 . The dreadful Fire which brake out in London began on the Sabbath-day ; as if God would tell us from Heaven , he was then punishing us for our Sabbath-profanation . Nor doth God punish it only in this Life with Death , but with Damnation . Such as break God's Sabbath , let them see if they can break those Chains of Darkness in which they and the Devils shall be held . Vse III. It exhorts us to Sabbath-holiness . I. Make Conscience of keeping this Day Holy. The other Commandments have only an Affirmative in them , or a Negative : This Fourth Commandment hath both an Affirmative in it , and a Negative : Thou shalt keep the Sabbath-day holy : And , Thou shalt not do any manner of Work in it : To show how carefully God would have us observe this Day . Nor only must you keep this Day your Selves , but have a care that all under your Charge keep it . Thou , and thy Son , and thy Daughter , and thy Man-Servant , and thy Maid-Servant . That is , Thou who art a Superiour , a Parent or a Master , thou must have a Care that not only thy self sanctifie the Day , but those who are under thy Trust and Tuition . To blame are those Masters of Families , who are careful that their Servants serve them , but have no care that they serve God. They care not though their Servants should serve the Devil , so long as their Bodies do them Service . That which St. Paul saith to Timothy , 1 Tim. 6.20 . Serva Depositum , Keep that which is committed to thy Trust , is of a large Extension . Not only have a Care of thy own Soul , but have a Care of the Souls thou art entrusted with . See that they who are under thy Charge sanctifie the Sabbath . God's Law provided , That if a Man met an Ox or an Ass going astray , he should bring him back again : Much more when thou seest the Soul of thy Child or Servant going astray from God , and breaking his Sabbath , thou shouldest bring him back again to a Religious Observation of this Day . Now that I may press you to Sabbath-Sanctification , consider , ( 1. ) God hath promised great Blessings to the strict Observers of this Day . If this Day be a Delight , Isa. 58.14 . Then shalt thou delight thy self in the Lord. Delighting in God is both a Duty , and a Reward . In this Text it is a Reward , Then shalt thou delight thy self in the Lord : As if God had said , If thou keep the Sabbath Conscientiously , I will give thee that which shall fill thee with Delight . If thou keepest the Sabbath willingly , I will make thee keep it joyfully : I will give thee those Enlargements in Duty , and that inward Comfort as shall abundantly satisfie thee ; thy Soul shall overflow with such a stream of Joy , that thou shalt say , Lord , in keeping thy Sabbath there is great Reward . And , I will cause thee to ride upon the High Places of the Earth : That is , I will advance thee to Honour , ascendere faciam ; so Munster interprets it . Some by the High Places of the Earth understand Iudaea : So Grotius . I will bring thee into the Land of Iudaea , which is higher situated than the other Countries adjacent . And I will feed thee with the Heritage of Iacob . That is , I will feed thee with all the delicious things of Canaan , and afterwards I 'll translate thee to Heaven , whereof Canaan was but a Type — And another Promise , Isa. 56.2 . Blessed is the Man that doth this , that keepeth the Sabbath from polluting it . Blessed is the Man ; in the Hebrew it is , [ in the Plural , Ashre , ] Blessedness . To him that keeps the Sabbath holy , here is Blessedness upon Blessedness belongs to him : he shall be blessed with the Vpper and Nether Springs ; he shall be blessed in his Name , Estate , Soul , Progeny . Who would not keep the Sabbath from polluting it , that shall have so many Blessings entail'd upon him and his Posterity after him ? ( 2. ) A Conscientious keeping the Sabbath seasons the Heart for God's Service all the Week after . Christian , the more holy thou art on a Sabbath , the more holy thou wilt be on the Week following . EXOD. XX. 12 . Honour thy Father and thy Mother , that thy Days may be long upon the Land which the Lord thy God giveth thee . Having done with the First Table , I am next to speak of the Duties of the Second Table . The Commandments may be likened to Iacob's Ladder : The First Table , as the Top of the Ladder , reacheth to Heaven , it respects God. The Second Table , as the Foot of the Ladder , rests on the Earth ; it respects Superiors and Inferiors . By the First Table we walk Religiously towards God , by the Second we walk Righteously towards Man. He cannot be good in the First Table , that is bad in the Second . Honour thy Father and thy Mother . In this , 1. A Command , Honour thy Father and thy Mother . 2. A Reason annexed to it ; That thy Days may be long in the Land. ( 1. ) The Command , Honour thy Father . Quest. Who is meant here by Father ? Ans. Father ( Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is taken several ways ; the Political , Ancient , Spiritual , Oeconomical , Natural . First , The Political Father , the Magistrate . He is the Father of his Countrey , he is to be an Encourager of Vertue , a Punisher of Vice , a Father to the Widdow and Orphan . Such a Father was Iob , Chap. 29.16 . I was a Father to the Poor , and the Cause which I knew not I searched out . And as Magistrates are Fathers , so especially the King , who is the Head of Magistrates , is a Political Father . He is placed as the Sun among the lesser Stars . The Scripture calls Kings Fathers . Isa. 49.23 . Kings shall be thy Nursing Fathers : They are to nurse up their Subjects in Piety , by their good Edicts and Examples ; and to nurse them up in Peace and Plenty . Such nourishing Fathers were David , Hezekiah , Iosiah , Constantine , Theodosius . It is happy for a People who have such nursing Fathers , whose Breasts milk Comfort to their Children . These Fathers are to be Honour'd . For , ( 1. ) Their Place deserves Honour . God hath set these Political Fathers to preserve Order and Harmony in a Nation , and to prevent those State-Convulsions which otherwise might ensue . Iudg. 17.6 . When there was no King in Israel , every man did that which was right in his own Eyes . A Wonder . Prov. 30.27 . ( 2. ) God hath promoted Kings , that they may promote Iustice. As they have a Sword in their Hand to signifie their Power , so a Scepter , an Emblem of Justice . It is said of Marcus Aurelius Emperor , That he allotted one Hour of the Day to hear the Complaints of such as were oppressed . Kings place Judges , as Cherubims about the Throne , for distribution of Justice . These Political Fathers are to be honoured , Honour the King , 1 Pet. 2.17 . And this Honour is to be shown by a Civil Respect to their Persons , and a chearful Submission to their Laws , so far as they agree and run parallel with God's Law. Kings are to be Pray'd for , which is a part of that Honour we give them . 1 Tim. 2.1 . I exhort that Supplications , Prayers , Intercessions be made for Kings , that we may lead a quiet , peaceable Life under them in all Godliness and Honesty . We are to pray for Kings , that God would honour them to be Blessings , that under them we may enjoy the Gospel of Peace , and the Peace of the Gospel . How happy was the Reign of Numa Pompilius , when the Swords were beaten into Plough-shares , and the Bees made their Hives of the Soldiers Helmets ! Secondly , There is the grave , ancient Father , who is Venerable for old Age ; whose Grey Hairs are resembled to the White Flowers of the Almond-tree , Eccles. 12.5 . These are Fathers for Seniority , on whose wrinkled Brows , and in the Furrows of whose Cheeks is pictur'd the Map of Old Age. These Fathers are to be honoured . Levit. 19.32 . Thou shalt rise up before the hoary Head , and honour the Face of the Old Man. Especially those are to honoured who are Fathers , not only for their Seniority , but their Piety , whose Souls are flourishing when their Bodies are a decaying . 'T is a blessed sight to see the Spring of Grace in the Autumn of Old Age : To see Men stooping towards the Grave , yet going up the Hill of God. To see them lose their Colour , yet keep their Savour . Such whose silver Hairs are crowned with Righteousness , are worthy of double Honour : They are to be honoured , not only as Pieces of Antiquity , but as Patterns of Vertue . If you see an Old Man fearing God , whose Grace shines brightest when the Sun of his Life is setting , O honour him as a Father by reverencing and imitating him . Thirdly , There are Spiritual Fathers , as Pastors and Ministers . These are the Instruments of the New-Birth , 1 Cor. 4.15 . Tho you have Ten Thousand Instructors , yet have ye not many Fathers , for in Christ Iesus I have begotten you through the Gospel . The Spiritual Fathers are to be honoured , 1. In respect of their Office. What-ever their Persons are , their Office is honourable . They are the Messengers of the Lord of Hosts , Mal. 2.7 . They represent no less than God himself , 2 Cor. 5.20 . Now then we are Ambassadors for Christ. Jesus Christ was of this Calling ; he had his Mission and Sanction from Heaven , Ioh. 8.18 . And this Crowns the Ministerial Calling with Honour . 2. Ministers , these Spiritual Fathers are to be honoured for their Work sake ; they come like the Dove with an Olive-branch in their Mouth ; they preach glad Tidings of Peace . Their Work is to save Souls . Other Callings have only to do with Mens Bodies or Estates , but the Ministers Calling is employed about the Souls of Men. Their Work is to redee● Spiritual Captives , and turn Men from the Power of Satan to God , Acts 26.18 . Their Work is to enlighten them who sit in the Region of Darkness , and make them shine as Stars in the Kingdom of Heaven . These Spiritual Fathers are to be honoured for their Work sake , and this Honour is to be shown three ways . 1. By giving them Respect , 1 Thess. 5.12 . Know them which labour among you , and are over you in the Lord , and esteem them very highly in love for their work sake . I confess the scandalous Lives of some Ministers hath been a great Reproach , and hath made the Offering of the Lord to be abhorred in some places of the Land. The Leper in the Law was to have his Lip covered . Such as are Angels by Office , but Lepers in their Lives , ought to have their Lips covered , and to be silenced . But tho some deserve no Honour , yet such as are faithful , and make it their Work to bring Souls to Christ , are to be reverenced as Spiritual Fathers . Obadiah honoured the Prophet Elijah , 1 King. 18.17 . Why did God reckon the Tribe of Levi for the First-born ? Numb . 3.12 . Why did he appoint that the Prince should ask Counsel of God by the Priest ? Numb . 27.21 . Why did the Lord show by that Miracle of Aaron's Rod flourishing , that he had chosen the Tribe of Levi to Minister before him ? Numb . 17. Why doth Christ call his Apostles the Lights of the World ? Why doth he say to all his Ministers , Lo , I am with you to the end of the World ? But because he would have these Spiritual Fathers reverenced ? In ancient times the Egyptians chose their Kings out of their Priests . They are far from showing this Respect and Honour to their Spiritual Fathers , who have slight Thoughts of such as have the Charge of the Sanctuary , and do minister before the Lord — Know them , saith the Apostle , which labour among you — Many can be content to know their Ministers in their Infirmities , and are glad when they have any thing against them ; but not to know them in the Apostles Sence , so as to give them double Honour . Surely , were it not for the Ministry , you would not be a Vineyard , but a Desart . Were it not for the Ministry , you would be destitute of the two Seals of the Covenant , Baptism and the Lord's Supper ; you would be Infidels ; For Faith comes by hearing ; and how shall they hear without a Preacher ? Rom. 10.14 . 2. Honour the Ministers , these Spiritual Fathers , by becoming Advocates for them , and wiping off those Slanders and Calumnies which are unjustly cast upon them , 1 Tim. 5.19 . Constantine was a great Honourer of the Ministry , he vindicated them , he would not read the envious Accusations brought in against them , but did burn them . Do the Ministers open their Mouths to God for you in Prayer , and will not you open your Mouths in their Behalf ? Surely , if they labour to preserve you from Hell , you should preserve them from Slander . If they labour to save your Souls , you ought to save their Credit . 3. Honour them , by conforming to their Doctrine . This is the greatest Honour you can put upon your Spiritual Fathers , by believing and obeying their Doctrine . He is an Honourer of the Ministry , who is not only an Hearer , but a Follower of the Word . As Disobedience reproacheth the Ministry , so Obedience honoureth it . The Apostle calls his Thessalonians , his Crown , 1 Thess. 2.19 . What is our Crown of rejoycing , are not ye ? A thriving People are a Ministers Crown . When there is a Metamorphosis , a Change wrought ; People came to the Word proud , but they go away humble ; they came Earthly , but go away Heavenly : They came as Naaman to Iordan , Lepers , but they go away healed . This is an Honour to the Ministry . 2 Cor. 3.1 . Need we as some others , Epistles of Commendation ? Tho other Ministers might need Letters of Commendation , yet Paul needed none : For when Men should hear of the Obedience of these Corinthians , which was wrought in them by Paul's Preaching ; this was a sufficient Certificate for him , that God had blessed his Labours . The Corinthians were a sufficient Honour to him , they were his Letters Testimonial . You cannot honour your Spiritual Fathers more , than by thriving under their Ministry , and living those Sermons which they preach . Fourthly , There is the Oeconomical Father ; that is , the Master . He is Pater Familias , the Father of the Family . Therefore Naaman's Servants called their Master Father , 2 Kings 5.13 . And the Centurion calls his Servant Son * , Matth. 8.6 . The Servant is to honour his Master as the Father of the Family . Tho the Master be not so exactly qualify'd as he should , yet the Servant must not neglect his Duty , but show some kind of Honour to him . ( 1. ) In obeying his Master in licitis & honestis , in things that are lawful and honest . 1 Pet. 2.18 . Servants be subject to your Masters ; not only to the Good and Gentle , but also to the Froward . God hath no where given you a Charter of Exemption to free you from your Duty . You cannot disobey your Earthly Master , but you disobey your Master in Heaven . Think not that Birth , or High Parts , no nor yet your Grace , will exempt you from Obedience to your Master . To obey him , is an Ordinance of God ; and the Apostle saith , Whosoever resisteth the Ordinance , shall receive to themselves Damnation , Rom. 13.2 . ( 2. ) The Servants honouring of his Master ( his Oeconomical Father ) is seen in being diligent in his Service . Apelles painted a Servant with his Hands full of Tools , an Emblem of Diligence . The loytering Servant is a kind of Thief , tho he doth not steal from his Master Goods , yet he steals that Time which he should have employed in his Masters Service . The slothful Servant is called a Wicked Servant , Matth. 25.26 . ( 3. ) The Servant is to Honour his Master , who is his Family-Father , by being Faithful . Matth. 24.45 . Who then is a faithful and wise Servant . Faithfulness is the chief thing in a Servant . This Faithfulness in a Servant is seen in Six things . First , In Tenaciousness , in concealing the Secrets your Master hath entrusted you with : If those Secrets are not Sins , you ought to promise Privacy . What is whispered in your Ear , you are not to publish on the House-top . Such Servants are Spies . Who would keep a Glass tkat is crack'd ? Who would keep a Servant that hath a Crack in his Brain , and cannot keep a Secret ? Secondly , Faithfulness in a Servant is seen in designing the Masters Advantage . A Faithful Servant esteems his Masters Good as his own . Such a good Servant had Abraham . When his Master sent him to transact business for him , he was as careful about it , as if it had been his own . Gen. 24.12 . O Lord God of my Master Abraham , I pray thee send me good speed this day , and shew kindness unto my Master Abraham . Doubtless Abraham's Servant was as glad he had got a Wife for his Masters Son , as if he had got a Wife for himself . Thirdly , Faithfulness in a Servant is seen in standing up for the Honour of his Master . When he hears him spoken against , he must vindicate him . As the Master is careful of the Servant's Body , so the Servant should be careful of the Master's Name . When the Master is unjustly reproached , the Servant cannot be excused if he be possessed with a dumb Devil . Fourthly , Faithfulness is , when a Servant is true to his Word . He dares not tell a Lie , but will speak the Truth , tho it be against himself . A Lie doubles the sin . Psal. 101.7 . He that telleth Lies , shall not tarry in my sight . A Liar is of near a-kin to the Devil , Ioh. 8.44 . And who would let any of the Devil's Kindred live with him ? The Lie that Gehazi told his Master Elisha , entailed a Leprosie on Gehazi and his Seed for ever , 2 Kings 5.22 . A Faithful Servant , his Tongue is the true Index of his Heart . Fifthly , Faithfulness is , when a Servant is against Impropriation . He dares not convert his Masters Goods to his own Use. Tit. 2.10 . Not purloyning . * Ne aliquid haereat in digitis . What a Servant filcheth from his Master , is damnable Gain . The Servant who enricheth himself by stealing from his Master , stuffs his Pillow with Thorns , and his Head will lie very uneasie when he comes to die . Sixthly , Faithfulness is in preserving the Masters Person , if unjustly in Danger . Banister who betrayed his Master the Duke of Buckingham in King Richard the Third's Reign , it is remarkable how the Judgments of God befell that Traiterous Servant : His eldest Son ran mad , his Daughter of a singular Beauty was suddenly struck with Leprosie , his younger Son was drowned , and he himself arraigned , and had been executed , had he not been saved by his Clergy . That Servant who is not true to his Master , will never be true to God or his own Soul. ( 4. ) The Servant is to honour his Master , by serving him as with Love , ( for Willingness is more than the Work ) so with Silence : That is , without repining , and without replying . Titus 2.9 . Exhort Servants to be obedient to their Masters , not answering again . Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not giving cross Answers . Some Servants are quick of Speech , tho slow at Work ; and instead of being sorry for a Fault , they provoke by unbeseeming Language . Were the Heart more humble , the Tongue would be more silent . They are the Apostles Words , not answering again . And to those Servants who do thus honour their Masters , or Family-Fathers , by Submission , Diligence , Faithfulness , Love , and humble Silence , for their encouragement let them take that , Col. 3.24 . Servants obey in all things your Masters according to the Flesh , not with eye-service , knowing that of the Lord ye shall receive the Reward of the Inheritance , for ye serve the Lord Christ. In serving your Masters ye serve Christ , and he will not let you lose your Labour , ye shall receive the Reward of the Inheritance . From serving on Earth , you shall be taken up to Reign in Heaven , and shall sit with Christ upon his Throne , Rev. 3.21 . EXOD. XX. 12 . Honour thy Father and thy Mother , &c. If we are not just we cannot be holy . Having shown you how Servants are to honour their Masters , the Fathers of Families , I shall next show how Masters are to carry it towards their Servants , that they may gain Honour from them . 1. In General . Masters must remember that they have a Master in Heaven , who will call them to Account . Eph. 6.9 . Knowing , that your Master is also in Heaven . 2. More Particularly . ( 1. ) Masters must have a care to provide for their Servants : As they cut them out Work , so they must give them their Meat in due season , Luke 17.7 . And the Food should be wholsom and sufficing . It is an unworthy thing in some Governors of Families , to lay out so much upon their own Backs , as to pinch their Servants Bellies . ( 2. ) Masters should encourage their Servants in their Work , by commending them when they do well : Tho a Master is to tell a Servant of his Faults , yet he is not always to beat upon one string , but sometimes take notice of that which is praise-worthy . This makes a Servant more chearful in his Work , and gains the Master Love from his Servant . ( 3. ) Masters must not over-burden their Servants , but proportion their Work to their Strength . If you lay too much load on a Servant , he will faint under it . Christianity teacheth Compassion . ( 4. ) Masters must endeavour the Spiritual Good of their Servants ; they must be Seraphims to kindle their Love to Religion : They must be Monitors to put them in mind of their Souls : They must bring them to the Pool of the Sanctuary , waiting till the Angel stir the Waters , Iohn 5.4 . They must seek God for them , that their Servants may be his Servants : They must allow them Time convenient for secret Devotion . Some Masters are cruel to the Souls of their Servants ; they look that they do the Work about the House , but abridge them of Time they should employ in working out Salvation . ( 5. ) Masters should use mild gentle Behaviour towards Servants , Eph. 6.9 Forbearing Threatning . Lev. 25.43 . Thou shalt not rule over him with rigour , but fear thy God. It requires Wisdom in a Master to know how to keep up his Authority , yet lay down his Austerity . We have a good Copy to write after . Our Master in Heaven is slow to Anger , and of great Mercy , Psal. 145.8 . Some Masters are so harsh and implacable , that they are enough to spoil a good Servant . ( 6. ) Be very exact and punctual in the Compacts and Agreements you make with your Servants : Do not prevaricate ; keep not back any of their Wages , nor deal deceitfully with them , as Laban did with Iacob , changing his Wages , Gen. 31.7 . Falseness in Promise is as as bad as False Weights . ( 7. ) Be careful of your Servants , not only in Health but in Sickness . They have got their Sickness in your Service ; use what means you can for their Recovery . Be not like the Amalekite , who forsook his Servant when he was sick , 1 Sam. 30.13 . but be as the good Centurion , who kept his sick Servant , and sought to Christ for a Cure , Mat. 8.6 . If you have a Beast that falls sick , you will not turn it off , but have it look'd to , and pay for its Cure. Will you be kinder to your Horses than your Servants ? Thus should Masters ( the Fathers of the Family ) carry themselves prudently and piously , that they may gain Honour from their Servants , and may give up their Accounts to God with Joy. Fifthly , The Natural Father . The Father of the Flesh , Heb. 12.9 . Honour thy Natural Father . This is so necessary a Duty , that Philo the Jew placed the Fifth Commandment in the First Table , as tho' we had not perform'd our whole Duty to God , till we had paid this Debt of Honour to our Natural Parents . Children are the Vineyard of the Parents planting , and Honour done to the Parent , is some of the Fruit of the Vineyard . Quest. Wherein are Children to show their Honour to their Parents ? Resp. I. In a Reverential Esteem of their Persons . They must * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Give them a Civil Veneration . Therefore when the Apostle speaks of Fathers of our Bodies , he speaks also of giving them Reverence , Heb. 12.9 . This Veneration or Reverence must be shown , 1. Inwardly , by Fear mixed with Love. Lev. 19.3 . Ye shall fear every Man his Mother and his Father . In the Commandment the Father is named First , here the Mother is named First . ( 1. ) Partly , to put the Honour upon her the Mother , because by reason of many Weaknesses incident to her Sex , she is apt to be more slighted by Children . And ( 2. ) Partly , because the Mother endures more for the Child ; therefore here God gives the Mother the Priority , names her first , Ye shall fear every one his Mother and his Father . 2. Reverence must be shown to Parents Outwardly , viz. In Word and Gesture . ( 1. ) In Word ; and that either in speaking to Parents , or speaking of them . First , Reverence in speaking to Parents . Children must speak to Parents respectively , and in decent Language . 1 Kings 2.20 . Ask on my Mother , said King Solomon , to his Mother Bathsheba . Secondly , Reverence in speaking of Parents . Children must speak of their Parents honourably ; they ought to speak well of them if they deserve well . Prov. 31.28 . Her Children rise up and call her Blessed . And in case a Parent betrays Weakness and Indiscretion , the Child should make the best of it , and by his wise Apologies for his Father , cover his Fathers Nakedness . ( 2. ) In Gesture . Children are to show their Reverence to their Parents by Submissive Behaviour , by uncovering the Head , bending the Knee . Ioseph , tho he were a Great Prince , and his Father grown poor , yet he bow'd to him , and behaved himself as humbly as if his Father had been the Prince , and he the poor Man , Gen. 48.46 . And King Solomon , when his Mother came to him , rose off his Throne , and bowed himself to her , 1 Kings 2.19 . Among the Lacedemonians , if a Child had carried himself arrogantly and sawcily to his Father , it was lawful for the Father to appoint whom he would to be his Heir . O how many Children are far from this giving Reverence to their Parents ! They despise their Parents ; they carry themselves with that Pride and Malapertness towards them , that they are a shame to Religion , and bring their Parents Grey Hairs with Sorrow to the Grave . Deut. 27.16 . Cursed be he that setteth light by his Father or Mother . If all that set light by their Parents are Cursed , how many Children in our Age are under a Curse ! If such as are disrespectful to their Parents live to have Children , they will be Thorns in their sides , and God will make them read their Sin in their Punishment . II. The Second way of showing Honour to Parents , is in careful Obedience . Col. 3.20 . Children obey your Parents in all things . Our Lord Christ herein set a Pattern to Children . Luke 2.51 . He was subject to his Parents . He to whom Angels were subject , yet was subject to his Parents . This Obedience to Parents is shown three ways . ( 1. ) In hearkning to their Counsel . Prov. 1.8 . Hear the Instruction of thy Father , and forsake not the Law of thy Mother . Parents are as it were in the room of God ; if they would teach you the Fear of the Lord , you must listen to their Words as Oracles , and not be as the deaf Adder to stop your Ears . Ely's Sons hearkned not to the Voice of their Father , 1 Sam. 2.25 . but they were called Sons of Belial , ver . 12. — And Children must hearken to the Counsel of their Parents , as in Spiritual Matters , so in other Affairs which relate to this Life , as in the Choice of a Calling , and in case of entring into Marriage . Iacob would not dispose of himself in Marriage , ( tho he were Forty Years old ) without the Advice and Consent of his Parents , Gen. 28.1 , 2. Children are as it were the Parents proper Goods and Possession , and it is high Injustice in a Child to give away her self without the Parents leave . If Parents should indeed counsel a Child to match with one that is Irreligious or Popish , I think the case is plain ; and many of the Learned are of Opinion , that here the Child may have a Negative Voice , and is not obliged to be ruled by the Parent . Children are to marry in the Lord , 1 Cor. 7.39 . Therefore not with Persons Irreligious , for that is not to marry in the Lord. ( 2. ) Obedience to Parents is shown in subscribing to their Commands . A Child should be the Parents Eccho : When the Father speaks , the Child should Eccho back Obedience . The Rechabites were forbidden by their Father to drink Wine , and they did obey him , and were commended for it , Ier. 35.6 . And Children must obey their Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things , Col. 3.20 . Things that are more against the Grain , and which they have some Reluctancy to , yet they must obey their Parents . Esau would obey his Father , when he commanded him to fetch him Venison , because it is probable he took pleasure in hunting ; but refused to obey him in a matter of greater Concernment , namely , in the Choice of a Wife . But tho Children must obey their Parents in all things , yet * restringitur ad licita & honesta , it is with this Limitation , Things just and honest . Obey in the Lord , Ephes. 6.1 . That is , so far as the Commands of Parents agree with , and are consonant to Gods Commands . If they command against God , here they lose their Right of being obeyed , and in this Case we must unchild our selves . ( 3. ) Honour is to be shown to Parents in relieving their Wants . Ioseph cherished his Father in his Old Age , Gen. 47.12 . It is but the paying a just Debt . Parents have brought up Children when they were young , and Children ought to nourish their Parents when they are old . The young Storks by the Instinct of Nature bring Meat to the Old Storks , when by reason of Age ther are not able to fly , Pliny . Lex Pelargica — The Memory of Aeneas was honoured , for carrying his Aged Father out of Troy when it was on Fire . I have read of a Daughter , whose Father being condemned to be starv'd to Death , she did in Prison give him Suck with her own Breasts , which being known to the Governours , procured his Freedom out of Prison . To blame are such , shall I say Children or Monsters , who are ashamed of their Parents when they are old , and fallen to decay . When Parents Tears and lean Cheeks may plead Pity , yet Children have no Compassion : When they ask for Bread they give them a Stone . When Houses are shut up , we say the Plague is there . When Childrens Hearts are shut up against their Parents , the Plague is in those Hearts . Our blessed Saviour took great Care for his Mother : When he was on the Cross , he charg'd his Disciple Iohn to take her home to him as his Mother , and see that she wanted nothing , Iohn 19.26 , 27. The Reasons why Children should honour their Parents , are : 1. It is a Solemn Command of God , Honour thy Father , &c. As God's Word is the Rule , so his Will must be the Reason of our Obedience . 2. They deserve Honour , in respect of that great Love and Affection which they bear to their Children , and that Love is evidenced both by their Care and Cost . ( 1. ) Their Care in bringing up their Children . A Sign their Hearts are full of Love , because their Heads are so full of Care. Parents oft take more Care for their Children than for themselves . They take Care of them when they are tender , least like Wall-Fruit they should be nip'd in the Bud. And as Children grow older , so the Care of Parents grows greater . They are afraid of their Childrens falling when young , and of worse Faults when they are older . ( 2. ) Their Love is evidenced by their Cost . 1 Cor. 12.14 . They lay up , and lay out for their Children . They are not like the Raven or Ostrich , Job . 39.14 . which are cruel to their Young. Parents sometimes do impoverlsh themselves to enrich their Children . All this calls for Honour from the Children . Children can never parallel or equal Parents Love. Parents are the Instruments of Life to their Children , Children cannot be so to their Parents . 3. To honour Parents is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well-pleasing to the Lord , Col. 3.20 . As it is joyful to the Parents , so it is pleasing to the Lord. Children , is it not your Desire to please God ? In honouring and obeying your Parents , you please God as well as when you Repent and Believe . And that you may see how well it pleaseth God , he bestows a Reward upon it , That thy Days may be long in the Land which the Lord thy God giveth thee . Iacob would not let the Angel go till he had blessed him ; nor God would not part with this Commandment till he had blessed it . Here is the Blessing , That thy Days may be long in the Land , &c. St. Paul calls this the First Commandment with Promise , Eph. 6.2 . The Second Commandment hath a General Promise of Mercy . But this is the First Commandment that hath a Particular Promise made to it , That thy Days may be long in the Land which the Lord thy God giveth thee . Long Life is mentioned as a Blessing , Psal. 128.6 . Thou shalt see thy Childrens Children . It was a great Favour of God to Moses , that tho' he was an Hundred and Twenty Years old he needed no Spectacles , his Eye was not dim , nor his Natural Strength abated , Deut. 34.7 . God threatned it as a Curse to Eli , That there should not be an Old Man in his Family , 1 Sam. 2.31 . Since the Flood Life is much abbreviated and cut short : Some the Womb is their Tomb ; others exchange their Cradle for their Grave ; others die in the Flower of their Age ; Death serves it's Warrant every Day upon one or other . Now when Death lies in Ambush continually for us , if God satisfie us with Long Life : Psal. 91.16 . With long Life will I satisfie him : This is to be esteemed a Blessing . It is a Blessing that God gives a long time to repent , and a long time to do Service , and a long time to enjoy the Comfort of Relations ; and who is this Blessing of Long Life entail'd upon , but Obedient Children ? Honour thy Father , that thy Days may be long . Nothing sooner shortens Life than Disobedience to Parents . Absalom was a disobedient Son , who sought to deprive his Father of his Life and Crown , and he did not live out half his Days . The Mule he rode upon , as being weary of such a Burden , left him hanging in the Oak betwixt Heaven and Earth , as not fit to tread upon the one , or enter into the other . Obedience to Parents spins out thy Life , — That thy Days may be long . Nor doth Obedience to Parents only lengthen Life , but sweeten it : Therefore it follows , That thy Days may be long in the Land which the Lord thy God giveth thee . To live long , and not have a Foot of Land , is a Misery ; but Obedience to Parents settles Land of Inheritance upon the Child . Hast thou but one Blessing , O my Father ? said Esau. Behold , God hath more Blessings for an Obedient Child than one ; not only shall he have a Long Life , but a Fruitful Land : And not only shall he have Land , but Land given in Love. The Land which the Lord thy God giveth thee . Thou shalt have thy Land not only with God's Leave , but with his Love. All which are cogent Arguments to make Children Honour and Obey their Parents . EXOD. XX. 12 . Honour thy Father — Vse I. If we are to Honour our Fathers on Earth , then much more our Father in Heaven . Mal. 1.6 . If then I am a Father , where is my Honour ? A Father is but the Instrument of conveying Life , but God is the Original Cause of our Being . Psal. 100.3 . For it is he that hath made us , and not we our selves . Honour and Adoration is a Pearl belongs only to the Crown of Heaven . And , 1. We show Honour to our Heavenly Father by obeying him . Thus Christ honoured his Father . Iohn 6.38 . I came down from Heaven , not to do my own Will , but the Will of him that sent me . This he calls honouring of God. Iohn 8.29 . I do always those things which please him . Ver. 49. I honour my Father . The Wise Men did not only bow the Knee to Christ , but presented him with Gold and Myrrh , Mat. 2.8 . So we must not only bow the Knee , give God Adoration , but bring Presents , give him Golden Obedience . 2. We show Honour to our Heavenly Father , by appearing as Advocates in his Cause , and standing up for his Truth in an Adulterous Generation . That Son honours his Father , who stands up in his Defence , and vindicates him when he is calumniated and reproached . Do they honour God who are ashamed of him ? Iohn 12.42 . Many believed on him , but durst not confess him . They are Bastard Sons , who are ashamed to own their Heavenly Father . Such as are born of God , are steeled with Courage for his Truth : They are like the Rock which no Waves can break ; like the Adamant , which no Sword can cut . Basil was a Champion for Truth in the Time of the Emperor Valens ; and Athanasius , when the World was Arrian , appeared for God. 3. We show Honour to our Heavenly Father , by ascribing the Honour of all we do to him . 1 Cor. 15.10 . I laboured morè abundantly than they all , yet not I , but the Grace of God which was in me . If a Christian hath any Assistance in Duty , any strength against Corruption , he rears up a Pillar , and writes upon it , Hitherto the Lord hath helped me . As Ioab when he had fought against Rabbah , and had like to have taken it , sent for King David , that he might carry away the Honour of the Victory , 2 Sam. 12.27 . So when a Child of God hath any Conquest over Satan , he gives all the Honour to God. Hypocrites ( whose Lamp is fed with the Oyl of Vain-Glory ) while they do any eminent Service for God , seek themselves ; and so their very serving of him is a dshonouring him . 4. We show Honour to our Heavenly Father by Celebrating his Praise . Psal. 71.8 . Let my mouth be filled with thy praise , and with thy honour all the Day . Rev. 5.13 . Blessing , Honour , Glory and Power be unto him that sits upon the Throne . Blessing God is honouring of God. It lifts him up in the Eyes of others ; it spreads his Fame and Renown in the World. In this manner the Angels , the Quiristers of Heaven , are now honouring God , they Trumpet forth his Praise . In Prayer we act like Saints , in Praise like Angels . 5. We show Honour to our Heavenly Father by suffering Dishonour , yea , Death for his sake . St. Paul did bear in his Body the Marks of the Lord Iesus , Gal. 6.17 . As they were Marks of Honour to him , so Trophies of Honour to the Gospel . The Honour which comes to God , is not by bringing that Outward Pomp and Glory to him as we do to Kings , but it comes in another way , by the Sufferings of his People . They let the World see what a good God they serve , and how they love him , and will fight under his Banner to the Death . Thus you see how you are to Honour your Heavenly Father . God is worthy of Honour . Psal. 104.1 . Thou art Cloathed with Honour and Majesty . What are all his Attributes , but Glorious Beams shining from this Sun. He deserves more Honour than Men or Angels can give him . 2 Sam. 22. I will call upon the Lord , who is worthy to be praised . God is worthy of Honour . Often times we confer Honour upon them that do not deserve it . Many Noble Persons we give Titles of Honour to , who are sordid and vicious ; they do no deserve Honour , but God is worthy of Honour . Neh. 9.5 . Blessed be thy Glorious Name , which is exalted above all Blessings and Praise . He is above all the Acclamations and Triumphs of the Arch-angels . O then let every true Child of God honour his Heavenly Father ! Tho the wicked dishonour him by their Flagitious Lives , yet let not his own Children dishonour him . Sins in you are worse than in others : A Fault in a Stranger is not so much taken notice of as a Fault in a Child . A Spot in a black Cloth is not so much observed , but a Spot in Scarlet every ones Eye is upon it . A Sin in the Wicked is not so much wondred at , it is a Spot in black : But a Sin in a Child of God , here is a Spot in Scarlet ; this is more visible , and brings an Odium and Dishonour upon the Gospel . The Sins of God's own Children go nearer to his Heart . Deut. 32.19 . When the Lord sa● it , h● abhorred them , because of the provoking of his Sons and Daughters . O forbear doing any thing may reflect Dishonour upon God. Will you disgrace your Heavenly Father ? Let not God complain of the Provocations of his Sons and Daughters ; let him not cry out as Isa. 1.2 . I have brought up Children , and they have rebelled against me . So much for the First : If our Earthly Father be to be honoured , then much more our Heavenly . Vse II. Exhort . First Branch . Doth God Command , Honour thy Father and thy Mother ? Then let it exhort Children to put this great Duty in Practice , be living Commentaries upon this Commandment . Honour and Reverence your Parents ; not only obey their Commands , but submit to their Rebukes . You cannot honour your Father in Heaven , unless you honour your Earthly Parents . To deny Obedience to Parents entails God's Judgments upon Children . Prov. 30.17 . The Eye that mocketh at his Father , and despiseth to obey his Mother , the Ravens of the Valley shall pick it out * , and the young Eagle shall eat it . Eli's Two Disobedient Sons were slain , 1 Sam. 4.11 . God made a Law that the Rebellious Son should be stoned ; the same Death the Blasphemer had , Lev. 24.14 . Deut. 21.18 . If a Man have a stubborn and rebellious Son , which will not obey the voice of his Father or the voice of his Mother , then shall his Father and his Mother lay hold on him , and bring him out unto the Elders of the City , and all the Men of his City shall stone him with Stones that he die . A Father once complaining , Never had Father a worse Son than I have . Yes , saith the Son , my Grandfather had : A Prodigy of Impudence that can hardly be parallel'd . Manlius , when he was grown old and poor , and had a Son very rich , the old Father desired some Food of him , but the Son denied him Relief ; yea , disclaimed him from being his Father , and sent him away with reproachful Language . The poor old Father let Tears fall , ( as Witnesses of his Grief . ) But God to revenge this Disobedience , struck this unnatural Son with Madness , of which he could never be cured . Disobedient Children stand in the place where all God's Arrows fly . Second Branch . Let Parents so carry it , as they may gain Honour from their Children . Quest. How may Parents so carry it towards their Children , that their Children may willingly pay the Debt of Honour and Reverence to their Parents ? Resp. 1. If you would have your Children honour you , 1. Be careful to bring them up in the Fear and Nurture of the Lord , Ephes. 6.4 . Bring them up in the Admonition of the Lord. You conveyed the Plague of Sin to them , Ergo , Endeavour to get them healed and sanctified . Austin saith , his Mother Monica travelled more for his Spiritual Birth , than his Natural . Timothy's Mother instructed him from a Child , 2 Tim. 3.15 . She did not only give him her Breast-milk , but the sincere Milk of the Word . Season your Children with good Principles betimes , that they may with Obadiah , fear the Lord from their Youth , 1 King. 18.12 . When Parents instruct not their Children , they seldom prove Blessings . God oft punisheth the carelesness of Parents with Undutifulness in their Children . It is not enough that in Baptism your Child is Dedicated to God , but it must be Educated for God. Children are young Plants which you must be continually watering with good Instruction . Prov. 22.6 . Train up a Child in the way he should go , and he will not depart from it when he is old . The more your Children fear God , the more they will honour you . 2. If you would have your Children honour you , keep up your Parental Authority over your Children ; be kind , but do not cocker them : If you let them get too much Head , they will Contemn you instead of Honouring you . The Rod of Discipline must not be with-held . Prov. 23.14 . Thou shalt beat him with the Rod , and deliver his Soul from Hell. A Child indulg'd and humour'd in Wickedness , will be a Thorn in the Parents Eye . David cockered Adonijah , 1 Kings 1.6 . His Father had not displeased him at any time , in saying , Why hast thou done so ? And he afterward was a Grief of Heart to his Father , and was false to the Crown , ver . 7 ▪ 9. Keep up your Authority , and you keep up your Honour . 3. Provide for your Children what is fitting both in their Minority , and when they come to Maturity . 2 Cor. 12.14 . The Children ought not to lay up for the Parents , but the Parents for the Children . They are your own Flesh ; and as the Apostle saith , No Man yet ever hated his own Flesh , Eph. 5.29 . The Parents Bountifulness will cause Dutifulness in the Child . If you pour Water into a Pump , the Pump will send Water out again freely . So if Parents pour in something of their Estate to their Children , Children ( if ingenuous ) will pour out Obedience again to their Parents . 4. When your Children are grown up , put them to some Lawful Calling , wherein they may serve their Generation . And it is good to consult the Natural Genius and Inclination of a Child . Forc'd Callings do as ill sometimes as Forc'd Matches . To let a Child be out of a Calling , is to expose it to Temptation . Melancton . Otium Balneum Diaboli . A Child out of a Calling is like Fallow Ground , and what can you expect should grow up but Weeds of Disobedience . 5. Carry it Lovingly to your Children . In all your Counsels and Commands , let them read Love. Love will command Honour : And how can the Parent but love the Child who is his living Picture , nay , part of himself . The Child is the Father in the Second Edition . 6. Carry it prudently towards your Children . A great Point of Prudence is , when a Parent doth not provoke his Children to Wrath. Col. 3.21 . Fathers provoke not your Children to Anger , lest they be discouraged . Quest. How many ways may a Parent provoke his Children to Wrath ? Resp. 1. By giving them Opprobrious Tearms . 1 Sam. 20.30 . Thou Son of the perverse rebellious Woman , said Saul to his Son Ionathan . Some Parents use Imprecations and Curses to their Children . This is to provoke them to Wrath. Would you have God bless your Children , and do you curse ? ( 2. ) Parents provoke Children to Wrath , when they strike their Children without a Cause ; or when the Correction exceeds the Fault . This is rather to be a Tyrant than a Father . Saul cast a Javelin at his Son to smite him , 1 Sam. 20.33 . and his Son was provoked to Anger . Ver. 34. So Ionathan arose from the Table in fierce Anger . In Filium pater obtinet non tyrannicum imperium sed Basilicum . Davenant . ( 3. ) When Parents deny their Children Conveniences ; they will not let them have that which may cherish or cover Nature . Some have thus provoked their Children ; they have stinted them , and kept them so short , that they have forc'd their Children upon indirect Courses , and made them put forth their Hands to Iniquity . ( 4. ) When Parents carry it unequally towards their Children , showing more kindness to one than another ; this sometimes breeds bad Blood. Tho a Parent hath a greater Love to one Child , yet Discretion should guide Affection , that he should not show more Love to one than to another . Iacob show'd more love to Ioseph than all his Children , and what did it procure but Envy of his Brethren ? Gen. 37.3 . Now Israel loved Ioseph more than all his Children , and when his Brethren saw that , they hated him , and could not speak peaceably to him . ( 5. ) When a Parent doth any thing which is sordid and unworthy , that which casts Disgrace upon himself , and his Family ; as to cosen , or take a false Oath ; this is to provoke the Child to Wrath. As the Child should honour his Father , so the Father should not dishonour the Child . ( 6. ) When Parents lay such Commands upon their Children , as their Children cannot perform without wronging their Conscience . Saul commanded his Son Ionathan to bring David to him . 1 Sam. 20.3 . Fetch him to me , for he shall surely die . Ionathan could not do this with a good Conscience , but was provoked to Anger . Ver. 34. Ionathan rose from the Table in fierce Anger . Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath , is set down , Col. 3.21 . Lest they be discouraged . This Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discouraged , implies three things . 1. Grief . The Parents provoking the Child , the Child so takes it to Heart , that it causeth immature Death . 2. Despondency . The Parents Austerity dispirits the Child , and makes it unfit for Service : Like Members of the Body stupifyed , which are unfit for Work. 3. Contuma●y and Refractoriness . The Child being provoked by the cruel and unnatural carriage of the Parent , grows desperate , and oft studies to irritate and vex his Parent : Which tho it be evil in the Child , yet the Parent is accessary to it , as being the occasion of it . ( 7. ) If you would have Honour from your Children , pray much for them : Not only lay up a Portion for them , but lay up a Stock of Prayer for them . Monica prayed much for her Son Austin ; and it was said , It was impossible a Son of so many Prayers and Tears should perish . Pray that your Children may be preserved from the Contagion of the Times : Pray that as your Children bear your Image in their Faces , they may bear God's Image in their Hearts . Pray they may be Instruments and Vessels of Glory . This may be one Fruit of Prayer , that the Child shall honour a Praying Parent . ( 8. ) Encourage that which you see good and commendable in your Children ▪ Virtus laudata crescit . Commending that which is good in your Children , makes them more in love with Vertuous Actions ; and is like watering of Plants , which makes them grow more . Some Parents discourage the good they see in their Children , and so nip Vertue in the Bud , and help to damn their Childrens Souls . They have their Childrens Curses . ( 9. ) If you would have Honour from your Children , set them a good Example : It makes Children despise their Parents , when the Parents live in a contradiction to their own Precepts : When they bid their Children be sober , yet they themselves will be drunk : They bid their Children fear God , yet are themselves loose in their Lives . * Oh! If you would have your Children honour you , teach them by an † Holy Example . A Father is a Looking-glass which the Child oft dresseth himself by ; let the Glass be Clear and not Spotted . Parents should observe a Good Decorum in their whole Carriage , lest they give occasion to their Children to say to them as Plato's Servant , My Master hath made a Book against rash Anger , but he himself is passionate . Or as a Son once said to his Father , If I have done Evil , I have learned it of you . Quest. Which is the Sixth Commandment ? Resp. EXOD. XX. 13 . Thou shalt not Kill . In this Commandment , ( 1. ) Is a Sin forbidden , viz. Murder . Thou shalt not kill . ( 2. ) A Duty implied , To preserve our own Life , and the Life of others . 1. The Sin forbidden , Murder . Thou shalt not kill . Where two things are to be understood . ( 1. ) The not injuring another . ( 2. ) Our selves . I. In this , Thou shalt not kill , is meant the not Injuring another . 1. We must not injure him in his Name . 2. In his Body . 3. In his Soul. ( 1. ) We must not injure another in his Name . A good Name is a precious Balsom ; it is a great Cruelty to murder a Man in his Name . We injure others in their Name . When we calumniate and slander them . 'T was David's Complaint , Psal. 35.11 . They laid to my Charge things which I knew not . The Primitive Christians were traduced for Incest and killing their Children , as Tertul. Dicimur infanticidii , incestus rei . This is to behead others in their good Name ; this is an irreparable Injury : No Physician can heal the Wounds of the Tongue . ( 2. ) We must not injure another in his Body . The Life is the most precious thing , and God hath set this Commandment as a Fence about it to preserve it , Thou shalt not kill . God made a Statute which was never to this Day repealed . Gen. 9.6 . Who so sheddeth Man's Blood , by Man shall his Blood be shed . In the Old Law had a Man killed another unawares , he might take Sanctuary ; but if he had killed him willingly , tho he did fly to the Sanctuary , the Holiness of the Place was not to defend him . Exod. 21.14 . If a Man come presumptuously upon his Neighbour to slay him with Guile , thou shalt take him from my Altar that he may die . Now in this Commandment , Thou shalt do no Murder , all those Sins are forbidden which lead to it , and are the occasions of it . As , 1. Vnadvised Anger . Anger boyls up the Blood in the Veins , and oft produceth Murder . Gen. 49.6 . In their Anger they slew a Man. 2. Envy . Satan envy'd our first Parents the Robe of Innocence , and the Glory of Paradise , therefore never left till he had procured their Death . Ioseph's Brethren envied him , because his Father loved him , and gave him a Coat of divers Colours , therefore take Counsel to slay him , Gen. 37.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Envy and Murder are near a-kin , therefore the Apostle puts them together . Gal. 5.21 . Envyings , Murders . Envy is a Sin breaks both the Tables at once . It begins in Discontent against God , and ends in Injury against Man , as we see in Cain , Gen. 4.6 , 8. Envious Cain , first discontented with God , there he broke the First Table ; and then he fell out with his Brother and slew him , there he broke the Second Table . Anger is sometimes soon over , like Fire kindled in Straw , which is quickly out ; but Envy is a radicated thing , and will not quench its Thirst without Blood. Prov. 27.4 . Who is able to stand before Envy ? 3. Hatred . The Pharisees hated Christ because he excelled them in Gifts , and had more Honour among the People than they , therefore they never left till they had nailed him to the Cross , and taken away his Life . Hatred is a Vermin lives upon Blood. Ezek. 35.5 . Because thou hast had a perpetual Hatred , and hast shed the Blood of the Children of Israel . Haman hated Mordecai because he did not bow to him , and he presently sought Revenge . He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews , Esther 3.9 . Hatred is ever cruel . All these Sins are forbidden in this Commandment which lead the Van , and are oft the occasions of this Sin of Murder . Quest. How many ways is Murder committed ? Resp. We may be said to Murder another , Twelve ways . ( 1. ) With the Hand . As Ioab kill 〈◊〉 Abner and Amasa , 2 Sam. 20.10 . He smote him in the Fifth Rib , and shed out his Bowels . ( 2. ) Murder is committed with the Mind . Malice is Mental Murder , 1 Iohn 3.15 . Whoso hateth his Brother is a Murderer . To malign another , and wish Evil against him in the Heart , is a murdering him . ( 3. ) Murder is committed with the Tongue . By speaking to the Prejudice of another , and causing him to be put to Death . Thus the Jews kill'd the Lord of Life , when they inveighed against him , and accused him falsly to Pilate , Iohn 18.30 . ( 4. ) Murder is committed with the Pen. So David killed Vriah , in writing to Ioab to set Vriah in the Fore-front of the Battle , 2 Sam. 11.15 . Tho the Ammonites Sword cut off Vriah , yet David's Pen was the Cause of his Death . Therefore the Lord tells David by the Prophet Nathan , 2 Sam. 12.9 . Thou hast killed Vriah . ( 5. ) Murder is committed by Plotting anothers Death . Thus Iezabel , tho she did not lay Hands her self upon Naboth , yet because she contrived his Death , and caused Two false Witnesses to swear against him , and bring him within the Compass of Treason , she was a Murderer , 1 Kings 21.10 . ( 6. ) Murder is committed by instilling Poyson into Potions . Thus the Wife of Commodus the Emperor killed her Husband , by poysoning the Wine which he drank . So many kill the Children they go with , by taking such Medicines or strong Purges as prove the Death of the Child . ( 7. ) By Witchcraft and Sorcery , a thing forbidden under the Law , Deut. 18.10 . There shall not be found among you an Enchanter or a Witch , or a Consulter with Familiar Spirits . ( 8. ) By having an Intention to kill another ; as Herod would , under a Pretence of Worshipping Christ , have killed him . Mat. 2..8 , 13. So Saul , when he made David go as Captain against the Philistins , designing thereby that the Philistins should have killed him . 1 Sam. 18.17 . Saul said , Let not my Hand be upon him , but let the Hand of the Philistins be upon him . Here was intentional Murder , and it was in God's Account as bad as actual . ( 9. ) By consenting to anothers Death . So Saul to the Death of Stephen . Acts 22.20 . I also was standing by and consenting to his Death . He that gives Consent is accessary to the Murder . ( 10. ) By not hindring the Death of another when in our Power . Pilate knew Christ was innocent , I find no Fault in him ; but he did not hinder his Death ; therefore he was guilty . It was not washing his Hands in Water could wash away the Guilt of Christ's Blood. ( 11. ) By Vnmercifulness . 1. By taking away that which is necessary for the Sustentation of Life : As , to take away those Tools or Utensils whereby a Man gets his Living . Deut. 24.6 . No man shall take away the nether or the upper Milstone to pledge , for he takes a mans Life . 2. By not helping him when he is ready to perish . You may be the Death of another as well by not relieving him , as by offering him Violence . Si non paveris , occidisti . Ambrose . If thou dost not feed him that is starving , thou killest him . And then how many are guilty of the Breach of this Commandment ? ( 12. ) By not Executing the Law upon Capital Offenders . A Felon having committed Six Murders , the Judge may be said to be guilty of Five of them , because he did not execute the Felon for his first Offence . The next thing I shall speak to , is to show the Aggravations of this Sin of Murder . As , 1. To shed the Blood of another Causless ; as to kill another in an Humour or Frolick . A Bee will not sting unless provok'd . But many when they are not provoked will take away the Life of another . This makes the Sin of Blood more bloody . The less Provocation to a Sin , the greater the Sin. 2. To shed the Blood of another contrary to Promise . Thus after the Princes of Israel had sworn to the Gibeonites that they should live , Iosh. 9.15 . Saul slew them , 2 Sam. 21.1 . Here were two Sins twisted together , Breach of Oath and Murder . 3. To take away the Life of any Publick Person inhanceth the Murder , and makes it greater . As 1. To Kill a Judge upon the Bench , because he represents the King's Person . 2. To murder a Person , whose Office is Sacred , and comes on the King of Heaven's Ambassage : The murdering of him may be the murdering of many . Herod added this Sin above all , that he shut up Iohn Baptist in Prison , Luke 3.20 . Then much more to behead Iohn in Prison . 3. To stain ones Hands with Royal Blood. David's Heart smote him , because he did but cut off the Lap of King Saul's Garment , 1 Sam. 24.5 . How would David's Heart have smote him , if he had cut off Sauls Head ? 4. To shed the Blood of a near Relation aggravates the Murder , and dies it of a deeper Crimson . For a Son to kill his Father is horrid . Parricides are Monsters in Nature . Qui occidit patrem plurima committit peccata in uno . Cicero . He who takes away his Fathers Life , committeth many Sins in one . He is not only guilty of Murder , but of Disobedience , Ingratitude , Ostracism , and Diabolical Cruelty . Exod. 21.15 . He who striketh his Father or Mother , shall be surely put to Death . Then how many Deaths is he worthy of , that destroyes his Father or Mother . Such a Monster was Nero , who caused his Mother Agrippina to be slain . 5. To shed the Blood of any Righteous Person aggravates the Sin. First , Hereby Justice is perverted . Such a Person being innocent , is unworthy of Death . Secondly , A Saint being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Publick Blessing ; he lies in the Breach to turn away Wrath : So that to destroy him , is to go to pull down the Pillars of a Nation . Thirdly , He is precious to God , Isa. 15.43 , 44. He is a Member of Christ's Body ; therefore what Injury is offered to him , is done to God himself , Acts 9.4 . Caution I. Tho this Commandment forbids Private Persons , Thou shalt not kill , to shed the Blood of another , ( unless in their own Defence , ) yet such as are in Office must punish Publick Offenders ; yea , with Death , else they sin . To kill an Offender is not Murder but Justice . A Private Person sins if he draws the Sword , a Publick Person sins if he put up the Sword. A Magistrate ought not to let the Sword of Justice rust in the Scabbard . As the Magistrate should not let the Sword be too sharp by Severity , so neither should the Edge of it be blunted by too much Lenity . Caution II. Neither doth this Commandment , Thou shalt not kill , prohibit a Iust War. When Mens Sins grow ripe , and long Plenty hath bred Surfeit . Then God saith , Sword , go through the Land , Ezek. 14.17 . God did abet the War between the Tribes of Israel and Benjamin . When the Iniquity of the Amorites was full , then God sent Israel to commence a War against them , Iudg. 11.21 . Vse I. Lamentation , That this Land is so defiled with Blood : Numb . 35.33 . How common is this Sin in this Hectoring Age ! England's Sins are written in Letters of Blood. Some make no more of killing Men , than Sheep . Ier. 2.34 . In thy Skirts is found the Blood of the poor Innocents . Iunius reads it in Alis ; and so in Hebrew , In Thy Wings is found the Blood of Innocents . It alludes to the Birds of Prey , which stain their Wings with the Blood of other Birds . May not the Lord justly take up a Controversie with the Inhabitants of the Land , because Blood toucheth Blood , Hos. 4.2 . There is a Concatenation , a Plurality of Murders . And that which may encrease our Lamentation , is , that not only Man's Blood is shed among us , but Chrst's Blood. Such as are profane flagitious Sinners are said to Crucify the Son of God afresh , Heb. 6.6 . ( 1. ) They Swear by his Blood , and so do as it were make his Wounds bleed afresh . ( 2. ) Crucifie Christ in his Members . Why persecutest thou me ? The Foot being trodden on , the Head cried out . ( 3. ) If it lay in their Power , were Christ alive on Earth , they would nail him again to the Cross. Thus Men Crucifie Christ afresh . And if Man's Blood doth so cry , how loud will Christ's Blood cry against Sinners ? Vse II. Beware of having your Hands imbrued in the Blood of others . Obj. But such a one hath wronged me by Defamation , or other ways ; and if I spill his Blood , I do but revenge my own Quarrel . Resp. If he hath done you wrong , the Law is open ; but take heed of shedding Blood. What , because he hath wronged you , will you therefore wrong God ? Is it not a Wrong to God , to take his Work out of his Hand ? He hath said , Vengeance is mine , and I will repay , Rom. 12.19 . But you will take upon you to revenge your self : You will be both Plantiff , and Judge , and Executioner your self . This is an high Wrong done to God , and he will not hold you guiltless . Now to deterr all from having their Hands defiled with Blood , consider what a Sin Murder is . 1. A God-affronting Sin. It is a Breach of Commandment , trampling upon God's Royal Edict : It is a Wrong offered to God's Image . Gen. 9.6 . In the Image of God made he Man. It is a tearing God's Picture , and breaking in Pieces the King of Heavens Broad-Seal . Man is the Temple of God. 1 Cor. 6.19 . Know ye not that your Body is the Temple of the Holy Ghost ? So that the Man-slayer destroys God's Temple : And will God endure to be thus confronted by proud Dust ? 2. It is a crying Sin. Clamitat in Coelum vox Sanguinis — There are three Sins in Scripture said to cry . ( 1. ) Oppression , Psal. 12.5 . ( 2. ) Sodomy , Gen. 18.21 . ( 3. ) Blood-shed . This comes so loud , that it drowns all the other Cries . Gen. 4.10 . The Voice of thy Brothers Blood cries unto me from the Ground . Abel's Blood had as many Tongues as Drops to cry aloud for Vengeance . This Sin of Blood lay heavy on David's Conscience . Tho he had sinned by Adultery , yet that he cried out of most was , this Crimson Sin of Blood. Psal. 51.14 . Deliver me from Blood-guiltiness , O God. Tho the Lord visits for every Sin , yet he will in a special manner make Inquisition for Blood , Psal. 9.12 . If a Beast did kill a Man , the Beast was to be ston'd , and his Flesh must not be eaten , Exod. 21.8 . If God would have a Beast stoned that killed a Man , who had not the Use of Reason to restrain him , then much more will he be incensed against those , who go both against Reason and Conscience in spoiling the Life of a Man. 3. Murder is a Diabolical Sin : It makes a Man Primogenitum Diaboli , The Devil 's First-born : He was a Murderer from the beginning , Iohn 8.44 . By saying to our First Parents , Ye shall not die , he brought in Death to the World. 4. It is a Cursed Sin. If there be a Curse for him that smites his Neighbour secretly , Deut. 27.4 . then he is double cursed that kills him . The first Man that was born was a Murderer . Gen. 4.11 . And now art thou cursed from the Earth . He was an excommunicate Person , banish'd from the place of God's Publick Worship . God set a Mark upon bloody Cain , Gen. 24 ▪ 15. Some think it was Horror of Mind , which ( above all Sins ) doth accompany the Sin of Blood. Others think this Mark was a continual Shaking and trembling in his Flesh , which was a Mark of Infamy God set upon him . He carried a Curse along with him . 5. It is a Wrath-procuring Sin , 2 Kings 24.4 . ( 1. ) It procures Temporal Judgments . Phocas , to get the Empire , put to Death all the Sons of Mauritius the Emperor , and then slew him . But this Phocas was pursued by his Son-in-law Priscus , who cut off his Ears and Feet , and then kill'd him . Charles the 9 th , who caused the Massacre of so many Christians at Paris , Blood issued out at several parts of his Body , of which he died . Albonia kill'd a Man , and then made a Cup of his Skull to drink in : afterwards his own Wife caused him to be murdered in his Bed. Vengeance as a Blood-hound pursues the Murderer . Bloody Men shall not live out half their Days , Psal. 55.23 . ( 2. ) It brings Eternal Judgments . It binds Men over to Hell. The Papists make nothing of Massacres ; theirs is a Bloody Religion : They dispense with Men for Murder , so it be to propagate the Catholick Cause . If a Cardinal put his Red Hat upon the Head of a Murderer going to Execution , he is saved from Death . But let all impenitent Murderers read their Doom , Rev. 21.8 . Murderers shall have their part in the Lake which burns with Fire and Brimstone : This is the Second Death . We read of Fire mingled with Blood , Rev. 8.7 . Such as have their Hands full of Blood , must undergo the Wrath of God. Here is Fire mingled with Blood , and this Fire is inextinguishable , Mark 9.44 . Time will not finish it , Tears will not quench it . EXOD. XX. 12 . Thou shalt not Kill . ( 3. ) We must not injure anothers Soul. This is the greatest Murder of all , because there is more of God's Image in the Soul than in the Body . Ths Soul , tho it cannot be annihilated , is said to be murdered , because it misseth of Happiness , and is for ever in Torment . Now how many are Soul-murderers ? 1. Such as corrupt others by bad Example . Vivitur Exemplis — The World is led by Example ; especially the Examples of Great ones are very pernicious . — Magnates , Magnetes — We are apt to do as we see others before us , especially above us . Such as are placed in High Power are like the Pillar of Cloud , when that went Israel went. When Great Ones move in their Sphere , others will follow them , tho it be to Hell. Evil Magistrates , like the Tail of the Dragon , draw the third part of the Stars after them . 2. Such as entice others to Sin. The Harlot by curling her Hair , rolling her Eyes , laying open her Breasts , doth what in her lies , to be both a Tempter and a Murderer . Such an one was Messalina , Wife to Claudius the Emperor . Prov. 7.7 , 10. I discerned a young Man , and there met him a Woman with the Attire of an Harlot , so she caught him and kissed him . Better are the Reproofs of a Friend , than the Kisses of an Harlot . 3. Ministers are Murderers , who either starve , or poyson , or infect Souls . ( 1. ) That starve Souls . 1 Pet. 5.2 . Feed the Flock of God which is among you . These Feed themselves , and starve the Flock : Either through Non-residing they do not Preach , or through Insufficiency they cannot . There are many in the Ministry ( a shame to speak it ) so ignorant , that they had need to be taught the First Principles of the Oracles of God , Heb. 5.12 . Was not he fit to be a Preacher in Israel , ( think ye ) who being asked something concerning the Decalogue , answered , He never saw any such Book ? ( 2. ) That Poyson Souls . Such are Heterodox Ministers , who poyson People with Error . The Basilisk poysons Herbs and Flowers by breathing on them . The Breath of Heretical Ministers , like the Basilisks Breath , poysons Souls . The Socinian , that would rob Christ of his Godhead ; the Arminian , that by advancing the Power of the Will , would take off the Crown from the Head of Free-Grace ; the Antinomian , who denies the Use of the Moral Law to a Believer , as if it were antiquated and out of date ▪ these Poyson Mens Souls . Error is as damnable as Vice. 1 Pet. 2.1 . There shall he false Teachers among you , who privily shall bring in damnable Hereresies , denying the Lord , that bought them . ( 3. ) That Infect Souls , viz. By their Scandalous Lives . Exod. 19.22 . Let the Priests which come near to the Lord sanctifie themselves . Ministers who by their Places are nearer to God , should be holier than others . The Elements , the higher they are , the purer . The Air is purer than the Water ; the Fire is purer than the Air. The higher Men are by Office , the holier they should be . Iohn Baptist was a shining Lamp. But there are many who infect their People with their Bad Life : They preach one thing , and live another . Qui curios simulant & Bacchanalia vivunt . They , like Eli's Sons , are in White Linen , but they have Scarlet Sins . Some say that Prester Iohn , the Lord of Africa , causeth to be carried before him a Golden Cup full of Dirt : A fit Emblem of such Ministers as have a Golden Office , but are dirty and polluted in their Lives . They are Murderers , and the Blood of Souls will cry against them at the last Day . 4. Such as destroy others by getting them into bad Company , and so making them Proselytes to the Devil . Vitia in proximum quemque transiliunt . Sen. A Man cannot live in the Aethiopian Climate , but he will be discoloured with the Sun ; nor he cannot be in bad Company , but he will partake of their Evil. One Drunkard makes another ; as the Prophet speaks in another Sence , Ier. 35.5 . I set before them pots full of Wine and Cups , and said unto them , Drink ye Wine . So the Wicked set Pots of Wine before others , and make them drink till Reason be stupified , and Lust enflamed . These are guilty of the Breach of this Commandment , they are Murderers of Souls . How sad will it be with these , who have not only their own Sins , but the Blood of others to answer for . So much for the First thing forbidden in the Commandment , the Injuring of others . II. The Second thing forbidden in it is , the injuring ones self . Thou shalt not kill : Thou shalt do no hurt to thy self . ( 1. ) Thou shalt not hurt thy own Body . One may be guilty of Self-murder , either 1. Indirectly and Occasionally . 2. Directly and Absolutely . 1. Indirectly and Occasionally . As , First , When a Man thrusts himself into Danger which he might prevent . As if a Company of Archers were shooting , and one should go and stand in the place where the Arrows fly , if the Arrow did kill him , he is accessary to his own Death . In the Law God would have the Leper shut up to keep others from being infected , Lev. 13.4 . Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie , he might thank himself , he occasioned his own Death . Secondly , A Person may be in some Sence guilty of his own Death , by neglecting the Use of Means : if sick , and use no Physick . If hehath received a Wound , and will not apply Balsom , he hastens his own Death . God appointed Hezekiah to lay a Lump of Figs to the Boil , Isa. 38.21 . If he had not used the Lump of Figs , he had been the cause of his own Death . Thirdly , By Immoderate Grief , 2 Cor. 7.10 . The Sorrow of the World worketh Death . When God takes away a dear Relation , and one is swallowed up with Sorrow . How many weep themselves into their Graves ! Queen Mary grieved so excessively for the loss of Calice , that it broke her Heart . Fourthly , By Intemperance , Excess in Diet. Surfeiting shortens Life . Plures periere crapula quam gladio : Many dig their Grave with their Teeth . Too much Oyl choaks the Lamp : The Cup kills more than the Canon . Excessive drinking causeth untimely Death . 2. One may be guilty of Self-murder Directly and Absolutely . ( 1. ) By Envy . Envy is Tristitia de bonis alienis , a secret repining at the Welfare of another . Invidus alterius rebus macrescit opimis . An envious Man is more sorry at anothers Prosperity , than at his own Adversity . He never laughs but when another Weeps . Envy is a Self-murder , a Fretting Canker . Cyprian calls it Vulnus occultum , a Secret Wound ; it hurts a Man's self most-Envy corrodes the Heart , dries up the Blood , rots the Bones . Prov. 14.30 . Envy is the rottenness of the Bones . It is to the Body as the Moth to the Cloth , it eats it , and makes its Beauty consume . Envy drinks its own Venom . The Viper which leap'd on Paul's Hand , thought to have hurt Paul , but fell her self into the Fire , Acts 28.3 . So while the envious Man thinks to hurt another , he destroys himself . ( 2. ) By laying Violent Hands upon himself , and thus he is Felo de se ; as Saul fell upon his own Sword and kill'd himself . Because I see so many in the Bills of Mortality who make away themselves , let me a little expatiate . It is the most unnatural and barbarous kind of Murder for a Man to butcher himself , and imbrue his Hands in his own Blood. A Man's self is most near to him , therefore this Sin of Self-murder breaks both the Law of God and the Bonds of Nature . The Lord hath placed the Soul in the Body as in a Prison ; now it is a great Sin to break Prison , till God by Death open the Door . Self-murders are worse than the Brute-Creatures , they will tear and gore one another , but no Beast will go to destroy its self . Self-murder is occasion'd usually from Discontent . Discontent is joyned with a sullen Melancholy . The Bird that beats her self in the Cage , and is ready to kill her self , is the true Emblem of a discontented Spirit . And this Discontent ariseth , 1. From Pride . A Man that is swell'd with an High Opinion of himself , thinks he deserves better than others ; and if any Cross befall him , he is discontented , and now in a suddain Passion will make away himself . Achitophel had high Thoughts of himself , his Words were esteemed Oracles ; and to have his Wise Counsel rejected , he was not able to bear it . 2 Sam. 17.23 . He put his House in order , and hanged himself . 2. Discontent is occasioned from Poverty . Poverty is a sore Temptation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menand . Prov. 30.29 . Give me not Poverty . Many by their Sin have brought themselves to Poverty ; and when a great Estate is boil'd away to nothing , then they are discontented , and think better to die quickly , than languish in Misery . Hereupon the Devil helps them to dispatch themselves . 3. Discontent is occasion'd from Covetousness . Avarice is a dry Drunkenness , an Horseleech that is never satisfied . The Covetous Man is like Behemoth , Iob 40.23 . Behold he drinketh up a River , and yet his Thirst is not allayed . The covetous Miser hoards up Corn ; and if he hears the Price of Corn begins to fall , then he is troubled , and there 's no Cure for his Discontent but an Halter . 4. From Horror of Mind . A Man hath sinn'd a great Sin , he hath swallowed down some Pills of Temptation the Devil hath given him ; and these Pills begin to work in his Conscience , and the Horror is so great , that he chooseth Strangling . Iudas having betray'd Innocent Blood , he was in that Agony , that he hanged himself to quiet his Conscience . As if one should , to avoid the stinging of a Gnat , endure the biting of a Serpent . This Self-murder , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an High Breach of this Commandment , it is an execrable Sin. I can see no ground of hope for such as make away themselves ; for they die in the very Act of Sin , and cannot have time to repent . ( 2. ) Here is forbidden hurting ones own Soul. Thou shalt not Kill . Many who are free from other Murder , yet are guilty here ; they go about to murder their own Souls ; they are wilfully set to damn themselves , and throw themselves into Hell. Quest. Who are they that go about desperately to murder their own Souls ? Resp. 1. Such wilfully go about to murder their Souls , who have no Sence of God , or the other World. They are past feeling , Eph. 4.19 . Tell them of God's Holiness and Justice , they are not at all affected . Zech. 7.12 . They made their Hearts like an Adamant . The Adamant , saith Pliny , is insuperable , the Hammer cannot conquer it : Sinners have Adamantine Hearts . The Altar of Stone , when the Prophet spake to it , rent asunder , 1 Kings 13.2 . But Sinners Hearts are so hardened in Sin , that nothing will work upon them , neither Ordinances nor Judgments ; they do not believe a Deity , they laugh at Hell : These go about to murder their Souls , they are throwing themselves as fast as they can into Hell. 2. Such as are set wilfully to murder their Souls , are they who are resolved upon their Lusts , let what will come of it ; the Soul may cry out , I am killing , I am murdering . Eph. 4.19 . They have given themselves over to work all Vncleanness with Greediness . Let Ministers speak to them about their Sins , let Conscience speak , let Affliction speak , yet they will have their Lusts , tho they go to Hell for them . Are not these resolved to murder their Souls ? As Agrippina , Mother to Nero , said , Occidat modò imperet , Let my Son kill me , so he may Reign . So many say in their Hearts , Let our Sins damn us , so they may but please us . Herod will have his incestuous Lust , tho it cost him his Soul. Men will for a drop of Pleasure drink a Sea of Wrath. Are not these about to massacre and damn their own Souls ? 3. They murder their Souls , who avoid all means of saving their Souls . They will go to Plays , to drunken Meetings , but will not set their Foot within God's House , or come near the Sound of the Gospel Trumpet . As if one that is Diseased should shun the Bath , for fear of being healed . These do wilfully damn their Souls , and are as great Murderers of themselves , as he , who having means of Cure offered him , chooseth Death rather than Physick . 4. They do voluntarily murder their Souls , who suck in false Prejudices against Religion ; as if Religion were too strict and severe ; they that espouse Holiness must live a melancholly Life , like Hermits and Anchorites , and drown all their Joy in Tears . This is a Slander which the Devil hath cast upon Religion : For there 's no true Joy but in believing , Rom. 15.13 . No Hony so sweet as that which drops from a Promise . Some Men have foolishly taken up a Prejudice against Religion ; they are resolved rather never to go to Heaven , than go thither through the Strait Gate . I may say of Prejudice as Paul to Elimas , Acts 13.10 . O Prejudice , thou Child of the Devil , thou Enemy of all Righteousness , how many Souls hast thou damned ! 5. They are wilfully set to murder their own Souls , who will neither be good to themselves , nor suffer others to be so . Matth. 23.13 . Ye neither go into the Kingdom of Heaven your selves , neither suffer ye them that are entring , to go in . Such are those that persecute others for their Religion . Drunken Meetings shall escape Punishment : But if Men meet to serve God , then let all Severity be used . These are resolved to Shipwrack others , tho they themselves are cast away in the Storm . Oh! Take heed of this , of murdering your own Souls : No Creature but Man doth willingly kill its self . So I have done with the First , the Sin Forbidden in this Commandment , Thou shalt not kill . EXOD. XX. 13 . Thou shalt not Kill . II. The Second Duty implyed , is , That we should do all the Good we can to our selves and others . 1. In reference to Others . We should endeavour to preserve the Lives and Souls of others . 2. In reference to our selves . To preserve our own Life and Soul. [ 1. ] In reference to Others . ( 1. ) To preserve the Life of others . Comfort them in their Sorrows , relieve them in their Wants : Be as the good Samaritan , pour Wine and Oyl into their Wounds . Iob 29.16 . I was a Father to the poor . — 13. The blessing of him that was ready to perish came upon me . This is a great means of preserving the Life of another , by relieving him when he is ready to perish . Pompey , when there was a great Dearth in Rome , provided Corn for their Relief ; and when the Mariners were backward to sail thither in a Tempest , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not necessary that we should live , but it is necessary that Rome be relieved . Grace makes the Heart tender , it causeth Sympathy and Charity : As it melts the Heart in Contrition towards God , so in Compassion towards others . Psal. 112.9 . He hath dispersed , he hath given to the poor . This the Commandment implies , That we should be so far from ruining others , that we should do all we can to preserve the Lives of others . When we see the Picture of Death drawn in their Faces , administer to their Necessities . Be Temporal Saviours to them ; draw them out of the Waters of Affliction with a Silver Cord of Charity . That I may perswade you to this , let me lay before you Arguments . First , Works of Charity evidence Grace . 1. Faith. Iam. 2.18 . I mill shew thee my Faith by my Works . Works are Faith's Letters of Credence to show . We judge of the Health of the Body by the Pulse , where the Blood stirs and operates . Christian , judge of the Health of thy Faith by the Pulse of Charity : The Word of God is the Rule of Faith , and good Works are the Witnesses of Faith. 2. Love. Love loves Mercy : It is a Noble bountiful Grace . Mary loved Christ , and how liberal was her Love ! She bestows on Christ her Tears , Kisses , costly Oyntments . Love is like a full Vessel , will have Vent ; it vents it self in Acts of Liberality . Secondly , To communicate to the Necessities of others , is not Arbitrary , ( it 's not left to our Choice whether we will or no ) but it is a Duty incumbent . 1 Tim. 6.17 . Charge them that are Rich in this World , that they do good , — that they be rich in good Works . This is not only a Counsel , but a Charge . If God should lay a Charge upon the Inanimate Creatures , they would obey . If he should charge the Rocks , they would send forth Water : If he should charge the Clouds , they would melt into Showers : If he should charge the Stones , they would become Bread. And shall we be harder than the Stones , not to obey God , when he chargeth us to be rich in Good Works ? Thirdly , God supplies our Wants , and shall not we supply the Wants of others ? We could not live without Mercy . God makes every Creature helpful to us . The Sun doth enrich us with it's Golden Beams : The Earth yields us its Encrease , Veins of Gold , Crops of Corn , store of Flowers . God opens the Treasury of his Mercy , he feeds us every Day out of the Alms-basket of his Providence . Thou openest thy hand , and satisfiest the desire of every living thing , Psal. 145.16 . Now , doth God supply our Wants , and shall not we minister to the Wants of others ? Shall we be only as a Spunge to suck in Mercy , and not as a Breast to milk it out to others ? Fourthly , Herein we resemble God , to be doing Good to others . 'T is our Excellency to be like God. Godliness is God-likeness . And wherein are we more like him than in Acts of Bounty and Munificence ? Psal. 119.68 . Thou art good , and dost good . Thou art good , there is God's Essential Goodness ; and dost good , there is his Communicative Goodness . The more helpful we are to others , the more like we are to God. We cannot be like God in Omnisciency , or in working Miracles , but we may be like him in doing Works of Mercy . Fifthly , God remembers all our Deeds of Charity , and takes them kindly at our Hands . Heb. 6.10 . God is not unrighteous to forget your labour of Love which ye have shewed towards his Name , in that ye have ministred to the Saints . The Chief Butler may forget Ioseph's Kindness , but the Lord will not forget any kindness we show to his People . Mat. 25.35 . I was an hungred and ye gave me Meat , Thirsty and ye gave me Drink . Christ takes the kindness done to his Saints as done to himself . God that hath a Bottle for your Tears , hath a Book to write down your Alms. Mal. 3.16 . A Book of Remembrance was written before him . Tamerlane had a Register to write down all the Names , and good Service of his Soldiers : So God hath a Book of Remembrance to write down all your Charitable Works , and at the Day of Judgment there shall be an open and honourable mention made of them in the Presence of the Angels . Sixthly , Hard-heartedness to them in Misery reproacheth the Gospel . When Men's Hearts are like pieces of Rocks , or as the Scales of the Leviathan , shut up as with a close Seal , Job 41.15 . You may as well extract Oyl out of a Flint , as the Golden Oyl of Charity out of their Hearts . These Vnchristian themselves . Unmercifulness is the Sin of the Heathen , Rom. 1.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Mercy . It eclipseth the Glory of the Gospel . Doth the Gospel teach Uncharitableness ? Doth it not bid us draw out our Soul to the Hungry , Isa. 58.10 . Tit. 3.8 . These things I will that you affirm , that they which have believed in God might be careful to maintain good Works . While you relieve not such as are in Want , you walk Antipodes to the Gospel ; you cause it to be evil spoken of , and lay it open to the Las● and Censure of others . Seventhly , There is nothing lost by relieving the Necessitous . The Shunamite Woman was kind to the Prophet , she welcomed him to her House , and she received Kindness from him another way . He restored her Dead Child to Life . 2 Kings 4.35 . Such as are helpful to others , shall find Mercy to help in time of need . Such as pour out the Golden Oyl of Compassion to others , God will pour out the Golden Oyl of Salvation to them . For a Cup of cold Water they shall have Rivers of Pleasure . Nay , God will make it up some way or other in this Life . Prov. 11.25 . The Liberal Soul shall be made fa● : As the Loaves in breaking multiplied , or as the Widows Oyl encreased by pouring out , 1 Kings 17.16 . An Estate may be imparted , yet not impaired . Eighthly , To do good to others in Necessity , keeps up the Credit of Religion . Works of Mercy adorn the Gospel as the Fruit Adorns the Tree . When our Light so shines that others see our Good Works , this glorifies God , Crowns Religion , silenceth the Lips of Gain-sayers . Basil saith , Nothing rendred the True Religion more famous in the Primitive Times , and made more Proselytes to it , than the Bounty and Charity of the Christians . Ninthly and Lastly , The Evil that doth accrue by not preserving the Lives of others , and helping them in their Necessities . God sends oft a secret Moth into their Estate . Prov. 11.24 . There is that with-holdeth more than is meet , but it tendeth to Poverty . Prov. 21.13 . Whoso stoppeth his Ears at the cry of the poor , he also shall cry himself , but shall not be heard . Jam. 2.13 . He shall have Iudgment without Mercy , that showed no Mercy . Dives denied Lazarus a Crumb of Bread , and Dives was denied a Drop of Water . Mat. 25.41 . Depart from me ye cursed , for I was an hungred and ye gave me no meat . Christ saith not , Ye took away my Meat : But , Ye gave me no Meat ; ye did not feed my Members , therefore depart from me . By all this , be ready to distribute to the Necessities of others . This is included in the Commandment , Thou shalt not kill . Not only , Thou shalt not destroy his Life , but thou shalt preserve it by giving to his Necessities . ( 2. ) It is imply'd , that we should endeavour to preserve the Souls of others ; counsel them about their Souls , set Life and Death before them , help them to Heaven . In the Law , if one met his Neighbours Ox or Ass going astray , he must bring him back , Exod. 33.4 . Much more if we see our Neighbours Soul going astray , we should use all means to bring him back to God by Repentance . [ 2. ] In reference to our selves . The Commandment , Thou shalt not kill , requires that we should preserve our own Life and Soul. 'T is engraven upon every Creature , that we should preserve our own Natural Life . We must be so far from Self-murder , that we must do all we can to preserve our Natural Life . We must use all means of Diet , Exercise , and lawful Recreation , which is like Oyl to preserve the Lamp of Life from going out . Some have been under Temptation ; Satan hath suggested , they are such Sinners as do not deserve a bit of Bread , and so they have been ready to starve themselves . This is contrary to this Sixth Commandment , Thou shalt do no Murder ; it is imply'd , we are to use all means for the preserving our own Life , 1 Tim. 5.23 . Drink no longer Water , but use a little Wine for thy Stomach's sake . Timothy was not by drinking too much Water to over-cool his Stomach , and weaken Nature ; but he must use means for Self-preservation , Drink a little Wine , &c. Secondly , This Commandment requires , that we should endeavour ( as to preserve our own Life , so especially ) to preserve our own Souls . Omnia si perdas animam servare memento . It is engraven upon every Creature , as with the Point of a Diamond , that it should look to its own Preservation . If the Life of the Body must be preserved , then much more the Life of the Soul. If he who doth not provide for his own House is worse than an Infidel , 1 Tim. 5.8 . then much more he who doth not provide for his own Soul. This is a main thing implied in the Commandment , a special Care for the preserving our Souls . The Soul is the Iewel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Macar . The Soul is a Diamond set in a Ring of Clay . Christ puts the Soul in ballance with the World , and it outweighs , Matth. 16.26 . The Soul is a Glass , in which some Rays of Divine Glory shine : It hath in it some Faint Idea and Resemblance of a Deity : It is a Celestial Spark lighted by the Breath of God. The Body was made out of the Dust , but the Soul is of a more noble Extract and Original . Gen. 2.7 . God breathed into Man a living Soul. 1. The Soul is Excellent in its Nature . It is a Spiritual Being , 't is a kind of Angelical thing : The Mind sparkles with Knowledge , the Will is crown'd with Liberty , and all the Affections are as Stars shining in their Orb. The Soul being Spiritual , ( 1. ) Is of quick Operation . How quick is the Motion of a Spark ! How swift is the Wing of a Cherubim ! So quick and agil is the Motion of the Soul ! What is quicker than a Thought ? How many Miles can the Soul travel in an Instant ! ( 2. ) The Soul being Spiritual , moves upward , it contemplates God and Glory . Psal. 73.25 . Whom have I in Heaven but thee ? The Motion of the Soul is upward ; only Sin hath put a wrong Byass upon the Soul , and made it move too much down-ward . ( 3. ) The Soul being Spiritual , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath a self-moving Power , it can subsist and move when the Body is dead , as the Mariner can subsist when the Ship is broken . ( 4. ) The Soul being Spiritual , is Immortal . Scaliger . Aeternitatis Gemma , a Bud of Eternity . 2. As the Soul is excellent in its Nature , so in its Capacities : It is capable of Grace , it is fit to be an Associate and Companion of Angels . It is capable of Communion with God , of being Christ's Spouse , 2 Cor. 11.2 . That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever . O then , carrying such precious Souls about you , created with the Breath of God , redeemed with the Blood of God , what Endeavours should you use for the Saving of these Souls ! Let not the Devil have your Souls . Heliogabalus fed his Lions with Pheasant . The Devil is call'd a Roaring Lion , feed him not with your Souls . Besides , the Excellency of the Soul , which may make you labour to get it saved , consider , how sad it will be not to have the Soul saved . It is such a Loss , as there is none like it : Because in losing the Soul , you lose a great many things with it . A Merchant in losing his Ship , loseth many things with it : He loseth Money , Jewels , Spices . So he that loseth his Soul , loseth Christ , the company of Angels , Heaven : It is an infinite Loss , and it is an irreparable Loss ; it can never be made up again . Two Eyes , but one Soul. Chrys. O what Care should be taken about the Immortal Soul. I would request but this of you , that you would but take as much Care for the saving your Souls , as you do for the getting an Estate : Nay , I will say this , Do but take as much Care for the saving your Souls , as the Devil doth for destroying them . O how industrious is Satan to damn Souls ! How doth he play the Serpent in his subtile laying of Snares to catch Souls ! How doth he shoot Fiery Darts ! The Devil is never idle : The Devil is a busie Bishop in his Diocess , he walks up and down seeking whom he may devour , 1 Pet. 5.8 . Now is not this a Reasonable Request , to take but as much Care for the saving of your Souls , as the Devil doth for the destroying them ? Quest. How shall we do to get our Souls saved ? Resp. By having them sanctified . Only the pure in Heart shall see God. Get your Souls in-laid and enamel'd with Holiness . 1 Pet. 1.16 . It is not enough that we cease to do Evil , ( which is all the Evidence some have to show , ) this is to lose Heaven by short shooting ; but we must be inwardly sanctify'd : Not only the unclean Spirit must go out , but we must be filled with the Holy Ghost , Eph. 5.18 . This Holiness must needs be , if you consider God is to dwell with you here , and you are to dwell with him hereafter . First , God is to dwell with you here . God takes up the Soul for his own Lodgings . Eph. 3.17 . That Christ may dwell in your Heart . Therefore the Soul must be Consecrated . A King's Palace must be kept clean , especially his Presence-Chamber . The Body is the Temple of the Holy Ghost , 1 Cor. 6.19 . then the Soul is the Sanctum Sanctorum , how Holy ought that to be ? Secondly , You are to dwell with God. Heaven is an Holy Place . 1 Pet. 1.4 . An Inheritance undefiled . And how can you dwell with God till you are sanctified ? We do not put Wine into a musty Vessel : God will not put the New Wine of Glory into a sinful Heart . O then , as you love your Souls , and would have them sav'd Eternally , endeavour after Holiness ; by this means you will have an Idoneity and Fitness for the Kingdom of Heaven , and your Souls will be saved in the Day of the Lord Jesus . EXOD. XX. 14 . Thou shalt not commit Adultery . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pure holy Spirit , and hath an infinite Antipathy against all Uncleanness . In this Commandment he hath entred his Caution against it . Non maechaberis , Thou shalt not commit Adultery . The Sum of this Commandment , is , The Preservation of Corporal Purity . We must take heed of running on the Rock of Uncleanness , and so making Shipwrack of our Chastity . In this Commandment there is something tacitly implyed , and something tacitly forbidden . 1. Something tacitly Implyed , ( viz. ) That the Ordinance of Marriage should be observed . 2. Something expresly Forbidden , ( viz. ) The infecting our selves with Bodily Pollution , Thou shalt not commit Adultery . ( 1. ) Something Implyed , That the Ordinance of Marriage should be observed . 1 Cor. 7.2 . Let every Man have his own Wife , and every Woman have her own Husband . Marriage is honourable , and the Bed undefiled , Heb. 13.4 . God did institute Marriage in Paradise ; he brought the Woman to the Man , Gen. 2.22 . He did as it were give them in Marriage . And Jesus Christ did honour Marriage with his Presence , Iohn 2.2 . The first Miracle he wrought was at a Marriage , when he turned the Water into Wine . Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church , Eph. 5.32 . Concerning Marriage , [ 1. ] There are General Duties . 1. The General Duty of the Husband is to Rule . Eph. 5.23 . The Husband is the Head of the Wife . The Head is the Seat of Rule and Government : but he must rule with Discretion . He is Head , therefore must not rule without Reason . 2. The General Duty on the Wife's part , is , Submission . Eph. 5.22 . Wives submit your selves unto your own Husbands as unto the Lord. It is observable the Holy Ghost passeth by Sarah's Failings ; he doth not mention her Unbelief ; but he takes notice of that which was good in her , her Reverence and Obedience to her Husband . 1 Pet. 3.6 . Sarah obey'd Abraham , calling him Lord. [ 2. ] Special Duties belonging to Marriage , are Love and Fidelity . 1. Love. Eph. 5.25 . Love is the Marriage of the Affections . There is as it were but one Heart in two Bodies : Love lines the Yoak , and makes it easie : Love perfumes the Marriage-Relation , without which it is not Conjugium , but Conjurgium ; it is like two Poysons in one Stomach , one is ever sick of the other . 2. Fidelity . In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance . Among the Romans , on the Day of Marriage the Woman presented to her Husband Fire and Water : Fire refines Metal , Water cleanseth : Hereby signifying , that she would live with her Husband in Chastity and Sincerity . This is the First thing in the Commandment implied , that the Ordinance of Marriage should be purely observed . ( 2. ) The thing Forbidden in the Commandment , i. e. Infecting our selves with Bodily Pollution and Uncleanness , Thou shalt not commit Adultery . The Fountain of this Sin is Lust. Since the Fall , Holy Love is degenerated into Lust. Lust is the Fever of the Soul. There is a two-fold Adultery . 1. Mental . Matth. 5.28 . Whosoever looketh on a Woman to lust after her , hath committed Adultery already with her in his Heart . As a Man may die of an inward Bleeding , so he may be damn'd for the inward boylings of Lust , if they be not mortify'd . 2. Corporal Adultery ; when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden , under a Sub poena , Thou shalt not commit Adultery . This Commandment is set as an Hedge to keep out Uncleanness , and they that break this Hedge , a Serpent shall bite them . Iob calls Adultery an heinous Crime , Job 31.11 . Every Failing is not a Crime , and every Crime is not an heinous Crime , but Adultery is Flagitium , an Heinous Crime . The Lord calls it Villany . Jer. 29.23 . They have committed Villany in Israel , and have committed Adultery with their Neighbours Wives . Quest. Wherein appears the Heinousness of this Sin of Adultery ? Resp. 1. In that Adultery is the Brea●h of the Marriage-Oath . When Persons come together in a Matrimonial way , they bind themselves by Covenant each to other , in the Presence of God , to be true and faithful in the Conjugal Relation . Unchastity is a falsifying this Solemn Oath . And herein Adultery is worse than Fornication , because 't is a Breach of the Conjugal Bond. 2. The Heinousness of Adultery lies in this , that it is such an high Dishonour done to God. God saith , Thou shalt not commit Adultery . The Adulterer sets his Will above God's Law , tramples upon God's Command , affronts him to his Face ; as if a Subject should tear his Princes Proclamation . The Adulterer is highly injurious to all the Persons in the Trinity . ( 1. ) To God the Father . Sinner , God hath given thee thy Life , and thou dost waste the Lamp of thy Life , the Flower of thy Age in Lewdness . He hath bestowed on thee many Mercies , Health and Estate , and thou spendest all on Harlots . Did God give thee Wages to serve the Devil ? ( 2. ) Injurious to God the Son , two ways . First , As he hath purchased thee with his Blood. 1 Cor. 6.20 . Ye are bought with a price . Now , he who is bought , is not his own ; it is a Sin for him to go to another without consent from Christ , who hath bought him with a price . Secondly , By vertue of Baptism thou art a Christian , and professest that Christ is thy Head , and thou art a Member of Christ ; therefore what an Injury is it to Christ , to take the Members of Christ and make them the Members of an Harlot ! 1 Cor. 6.15 . ( 3. ) It is injurious to God the Holy Ghost , for the Body is his Temple . 1 Cor. 6.19 . Know ye not that your Body is the Temple of the Holy Ghost which is in you ? And what a Sin is it to defile his Temple . 3. The Heinousness of Adultery lies in this , That it is committed with mature Deliberation . First , There is the contriving the Sin in the Mind , then Consent in the Will , and then the Sin is put forth into Act. To sin against the Light of Nature , and to sin deliberately , is like the Die to the Wooll , it gives Sin a Tincture , and dies it of a Crimson Colour . 4. That which makes Adultery so Heinous is , that it is a Sin after Remedy . God hath provided a Remedy to prevent this Sin. 1 Cor. 7.2 . To avoid Fornication let every Man have his own Wife . Therefore , after this Remedy prescribed , to be guilty of Fornication or Adultery , is inexcusable ; it is like a rich Thief , that steals when he hath no need . This doth enhance and accent the Sin , and make it heinous . Vse I. It condemns the Church of Rome , who allow the Sin of Fornication and Adultery . They suffer not their Priests to marry , but they may have their Curtizans . The worst kind of Uncleanness , Incest with the nearest of Kin , is dispens'd with for Money . It was once said of Rome , — Vrbs est jam tota Lupanar , — " Rome was become a Common Stews . And no wonder , when the Pope could , for a Sum of Money , give them a License and Patent to commit Uncleanness ; and if the Patent were not enough , he would give them a Pardon . Many of the Papists judge Fornication Venial . God condemns the very Lusting , Mat. 5.28 . If God condemns the Thought , how dare they allow the Fact of Fornication ? You see what a Cage of Unclean Birds the Church of Rome is . They call themselves the Holy Catholick Church . But how can they be Holy , who are so steep'd and parboil'd in Fornication , Incest , Sodomy , and all manner of Uncleanness . Vse II. It is matter of Lamentation to see this Commandment so slighted and violated among us . Adultery is the reigning Sin of the Times . Hos. 7.4 . They are all Adulterers , as an Oven heated by the Baker . The time of King Henry the 8 th was called the Golden Age , but this may be called the Vnclean Age , wherein Whore-hunting is common . Ezek. 24.13 . In your Filthiness is Lewdness . Luther tells of one who said , If he might but satisfie his Lust , and be carried from one Whore-house to another , he would desire no other Heaven . Afterwards he breathed out his Soul betwixt two notorious Strumpets . This is to be the right Seed of Adam , to love the Forbidden-Fruit , to love to drink of Stollen Waters . Ezek. 8.8 , 9. Son of Man , dig in the Wall ; and when I had digged , behold a Door ; and he said , Go in and behold the wicked Abominations that they do here . Could we , as the Prophet , dig in the Walls of many Houses , what vile Abominations should we see there ! In some Chambers we might see Fornication , dig further and see Adultery , dig further and we might see Incest , &c. And may not the Lord go from his Sanctuary ? As Ezek. 8.6 . Seest thou the great Abominations that the House of Israel committeth , that I should go far off from my Sanctuary . God might remove his Gospel , and then we might write Ichabod on the Nation , The Glory is departed . Let us mourn for what we cannot reform . Vse III. It exhorts us to keep our selves from this Sin of Adultery . Let every Man have his own Wife , saith Paul , 1 Cor. 7.2 . Not his Concubine , not his Curtezan . Now that I may deterr you from Adultery , let me show you the great Evil of it . First , It is a thievish Sin. Adultery is the highest sort of Theft . The Adulterer steals from his Neighbour that which is more than his Goods and Estate , he steals away his Wife from him , who is Flesh of his Flesh. Secondly , Adultery debaseth a Person , it makes him resemble the Beasts . Therefore the Adulterer is described like an Horse neighing . Ier. 5.8 . Every one neighed after his Neighbours Wife . Nay , this is worse than bruitish ; for some Creatures that are void of Reason , yet by the Instinct of Nature observe a kind of Decorum , or Chastity . The Turtle-Dove is a chaste Creature , and keeps to it's Mate . The Stork , where-ever he flies , comes in no Nest but his own . Naturalists write , if a Stork leaving his own Mate joyneth with any other , all the rest of the Storks fall upon him , and pull his Feathers from him . Adultery is worse than Bruitish , it degrades a Person of his Honour . Thirdly , Adultery doth pollute and befilthy a Person . The Devil is call'd an Vnclean Spirit , Luke 11.24 . The Adulterer is the Devils First-born ; he is unclean ; he is a moving Quagmire ; he is all over ulcerated with Sin : His Eyes sparkle with Lust , his Mouth fomes out Filth , his Heart burns like Mount Aetna in unclean Desires : He is so Filthy , that if he die in this Sin , all the Flames of Hell will never purge away his Uncleanness . And as for the Adulteress , who can paint her black enough ? The Scripture calls her a deep Ditch , Prov. 23.27 . She is a Common-shore . Whereas a Believer , his Body is a Living Temple , and his Soul a little Heaven , bespangled with the Graces as so many little Stars . The Body of an Harlot is a walking Dunghil , and her Soul a lesser Hell. Fourthly , Adultery is destructive to the Body . Prov. 5.11 . And thou mourn at last , when thy Flesh and thy Body is consumed . It brings into a Consumption . Uncleanness turns the Body into an Hospital ; it wastes the Radical Moisture , rots the Skull , eats the Beauty of the Face . As the Flame wastes the Candle , so the Fire of Lust consumes the Bones . The Adulterer hastens his own Death . Prov. 7.23 . Till a Dart strike through his Liver . The Romans had their Funerals at the Gate of Venus Temple , to signify that Lust brings Death . Venus is Lust. Fifthly , Adultery is a Purgatory to the Purse , as it wastes the Body so the Estate . Prov. 6.26 . By the means of a Whorish Woman a Man is brought to a piece of Bread. Whores are the Devil's Horseleeches , Spunges that will soon suck in all ones Money . The Prodigal had soon spent his Portion when once he fell among Harlots , Luke 15.30 . King Edward the Third's Concubine , when he lay a dying , got all she could from him , and pluck'd the Rings off his Fingers , and so left him . He that lives in Luxury dies in Beggery . Sixthly , Adultery blots and eclipseth the Name . Prov. 6.33 . Whoso committeth Adultery with a Woman , a wound and dishonour shall he get , and his Reproach shall not be wiped away . Some while they get Wounds get Honour . The Soldiers Wounds are full of Honour . The Martyrs Wounds for Christ are full of Honour : These get Honour while they get Wounds : But the Adulterer gets Wounds in his Name , but no Honour . His Reproach shall not be wiped away . The Wounds of the Name no Physician can heal . The Adulterer , when he is dead , his Shame lives . When his Body rots under ground , his Name rots above ground . His base-born Children will be the Living Monuments of his Shame . Seventhly , This Sin doth much eclipse the Light of Reason ; it steals away the Understanding , it stupifies the Heart . Hos. 4.11 . Whoredom takes away the Heart : It eats out all Heart for good . Solomon besotted himself with Women , and they enticed him to Idolatry . Eighthly , This Sin of Adultery ushers in Temporal Iudgments . The Mosaical Law made Adultery Death , Lev. 20.10 . The Adulterer and the Adulteress shall surely be put to Death : And the usual Death was Stoning , Deut. 22.24 . The Saxons commanded the Persons taken in this Sin to be burnt . The Romans caused their Heads to be stricken off . This Sin , like a Scorpion , carries a Sting in the Tail of it . The Adultery of Paris and Helena a beautiful Strumpet , ended in the Ruin of Troy , and was the Death both of Paris and Helena . Iealousie is the rage of a Man ; and the Adulterer is oft killed in the Act of his Sin. Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives . Laeta venire Venus tristis abire solet . I have read of two Citizens in London , 1583. who defiling themselves with Adultery on the Lord's Day , were immediately struck dead with a Fire from Heaven . If all that were now guilty of this Sin should be punished in this manner , it would rain Fire again , as on Sodom . Ninthly , Adultery , ( without Repentance ) damns the Soul. 1 Cor. 6.9 . Neither Fornicators , nor Adulterers , nor Effeminate , shall enter into the Kingdom of God. The Fire of Lust brings to the Fire of Hell. Heb. 13.4 . Whoremongers and Adulterers God will judge . Tho Men may neglect to judge them , yet God will judge them . — But , will not God judge all other Sinners ? Yes . Why then doth the Apostle say , Whoremongers and Adulterers God will judge ? The meaning is , ( 1. ) He will judge them assuredly ; they shall not escape the Hand of Justice . ( 2. ) He will punish them severely , 2 Pet. 2.10 . The Lord knoweth how to reserve the Vnjust to the Day of Iudgment to be punish'd , but chiefly them that walk in the Lust of Vncleanness . The Harlot's Breast keeps from Abraham's Bosom . Momentaneum est quod delectat Aeternum , q. d. Cruciat . Who would for a Cup of Pleasure drink a Sea of Wrath ? Prov. 9.18 . Her Guests are in the depths of Hell. A wise Traveller when he comes to his Inn , tho many pleasant Dishes are set before him , yet he forbears to taste , because of the Reckoning which will be brought in . We are here all Travellers to Ierusalem above ; and tho many Baits of Temptation are set before us , yet we should forbear , and think of the reckoning which will be brought in at Death . With what Stomach could Dionisius eat his Dainties , when he imagined there was a naked Sword hung over his Head as he sat at Meat . While the Adulterer feeds on strange Flesh , the Sword of God's Justice hangs over his Head. Causinus speaks of a Tree that grows in Spain , that is of a sweet Smell , and pleasant to the Taste , but the Juyice of it is poysonous . The Emblem of an Harlot ; she is perfum'd with Powders , and fair to look on , but poysonous and damnable to the Soul. Prov. 7.26 . She hath cast down many wounded , yea , many strong Men have been slain by her . Tenthly , The Adulterer doth not only wrong his own Soul , but doth what in him lies to destroy the Soul of another , and so kill two at once . And thus the Adulterer is worse than the Thief . For suppose a Thief Rob a Man , yea , take away his Life , yet that Man's Soul may be happy , he may go to Heaven , as well as if he had died in his Bed. But he who commits Adultery endangers the Soul of another , and deprives her of Salvation so far as in him lies . Now , what a fearful thing is it to be an Instrument to draw another to Hell. Eleventhly , The Adulterer is abhorr'd of God. Prov. 22.14 . The mouth of a strange Woman is a deep Pit : he who is abhorred of the Lord shall fall therein . What can be worse than to be abhorr'd of God ? God may be angry with his own Children ; but for God to Abhor a Man , it is the highest Degree of Hatred . Quest. But how doth the Lord show his abhorring of the Adulterer ? Answ. In giving him up to a Reprobate Mind and a Seared Conscience , Rom. 1.26 . And now he is in such a condition that he cannot repent . This is to be abhorred of God : Such a Person stands upon the Threshold of Hell , and when Death gives him a Jog he tumbles in . All which may sound a Retreat in our Ears , and call us off from the pursuit of so damnable a Sin as Uncleanness . I will conclude with two Scriptures , Prov. 5.8 . Come not nigh the Door of her House . Prov. 7.27 . Her House is the way to Hell. Twelfthly , Adultery is a Sower of Discord : It destroyes Peace and Love , the two best Flowers which grow in a Family . Adultery sets Husband against Wife , and Wife against Husband , and so it causeth the Ioynts of the same Body to smite one against another . And this Division in a Family works Confusion : For an House divided against it self cannot stand , Luke 11.17 . Omne divisibile est corruptibile . Quest. How may we abstain from this Sin of Adultery ? Resp. I shall lay down some Directions , by way of Antidote , to keep you from being infected with this Sin. ( 1. ) Come not into the Company of a Whorish Woman , avoid her House as a Seaman doth a Rock . Prov. 5.8 . Come not near the Door of her House . He who would not have the Plague , must not come near Houses infected . Every Whore-house hath the Plague in it . Beware of the occasion of Sin : To venture upon the occasion of Sin , and then pray , Lead us not into Temptation , is , as if one should put his Finger in the Candle , and then pray that it may not be burnt . ( 2. ) Look to your Eyes . Much Sin comes in by the Eye . 2 Pet. 2.14 . Having Eyes full of Adultery . The Eye tempts the Fancy , and the Fancy works upon the Heart . A wanton amorous Eye may usher in Sin. Eve first saw the Tree of Knowledge , and then she took , Gen. 3.6 . First she looked , and then she loved ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Eye oft sets the Heart on Fire : Therefore Iob laid a Law upon his Eyes . Iob 31.1 . I made a Covenant with my Eyes , why then should I think upon a Maid ? Democritus the Philosopher pluck'd out his Eyes , because he would not be tempted with vain Objects : The Scripture doth not bid us do so , but set a Watch before our Eyes . ( 3. ) Look to your Lips. Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others . 1 Cor. 15.33 . Evil Communications corrupt good Manners . Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue . Psal. 141.3 . Set a watch , O Lord , before my mouth . ( 4. ) Look in a special manner to your Heart . Prov. 4.23 . Keep thy Heart with all keeping . Every one hath a Tempter in his own Bosom . Matth. 15.19 . Out of the Heart come Evil Thoughts . And thinking of Sin makes way for the Act of Sin. Suppress the first Risings of Sin in your Heart . As the Serpent , when Danger is near , keeps his Head : So keep your Heart , which is the Spring from whence all lustful Motions do proceed . ( 5. ) Look to your Attire . We read of the Attire of an Harlot , Prov. 7.10 . A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair , a Painted Face , naked Breasts , are Allurements to Vanity . Where the Bush is hung out , People will go in and taste of the Liquor . Hierom saith , Such as by their lascivious Attires endeavour to draw others to Lust , tho no Evil follow ; yet these Tempters shall be punished , because they offered Poyson to others , tho they would not drink . ( 6. ) Take heed of Evil Company . Serpunt vitia & in proximum quemque transiliunt . Sin is a Disease very catching : One Man tempts another to sin , and hardens him in Sin. There are three Cords to draw Men to Adultery : The Inclination of the Heart , the Perswasion of Evil Company , and the Embraces of the Harlot ; and this Three-fold Cord is not easily broken . Psal. 106.18 . A Fire was kindled in their Company . I may allude to it , the Fire of Lust is kindled in bad Company . ( 7. ) Beware of going to Plays . A Play-house is oft a Preface to a Whore-house . Ludi praebent semina nequitiae . We are forbid to avoid all appearance of Evil : Are not Plays the appearance of Evil ? Such Sights are there as are not fit to be beheld with chaste Eyes . Both Fathers and Councils have shown their Dislike of going to Plays . A Learned Divine observes , That many have on their Death-beds confessed with Tears , that the Pollution of their Bodies hath been occasioned by going to Plays . ( 8. ) Take heed of mix'd Dancing . Instrumenta luxuriae tripudia . From Dancing People come to Dalliance one with another , and from Dalliance to Uncleanness . There is , saith Calvin , for the most part some unchaste Behaviour in Dancing . Dances draw the Heart to Folly by wanton Gestures , by Unchaste Touches , by Lustful Looks . St. Chrysostom did inveigh against mix'd Dancing in his Time. We read , saith he , of a Marriage-Feast , and of Virgins going before with Lamps , Matth. 25.7 . but of Dancing there , we read not . Many have been insnared by Dancing ; as the Duke of Normandy , and others . Saltatio ad adulteras non ad pudicas pertinet . Ambros. Chrysostom saith , Where Dancing is , there the Devil is : I speak chiefly of mix'd Dancing . And whereas we read of Dances in Scripture , Exod. 15. those were sober and modest . They were not mix'd Dances , but Pious and Religious , being usually accompanied with singing Praises to God. ( 9. ) Take heed of Lascivious Books , and those Pictures that provoke to Lust. 1. Books . As the reading of Scripture doth stir up Love to God , so reading of bad Books doth stir up the Mind to Wickedness . I could name one who publish'd a Book to the World full of effeminate , amorous and wanton Expressions ; before he died he was much troubled for it , and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books , I may add Lascivious Pictures , which bewitch the Eye , and are the Incendiaries of Lust. They secretly convey Poyson to the Heart . Qui aspicit innocens aspectu fit nocens . Popish Pictures are not more prone to stir up to Adultery , than unclean Pictures are to stir up to Concupiscence . ( 10. ) Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van , Chambering and Wantonness bring up the Rear . Vinum fomentum libidinis ; any Wine inflames Lust : And Fulness of Bread is made the Cause of Sodom's Uncleanness , Ezek. 16.49 . The rankest Weeds grow out of the fattest Soil . Uncleanness proceeds from Excess . Ier. 5.8 . When they were fed to the full , every one neighed after his Neighbours Wife . Get the Golden Bridle of Temperance . God allows Recruits of Nature , and what may fit us the better for his Service ; but beware of Surfeit . Excess in the Creature clouds the Mind , choaks good Affections , provokes Lust ! St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep under his Body , 1 Cor. 9.27 . The Flesh pampered is apt to rebell . Corpus impinguatum recalcitrat . ( 11. ) Take heed of Idleness . When a Man is out of a Calling , now he is fit to receive any Temptation . We do not use to sow Seed in Fallow Ground : But the Devil sows most Seed of Temptation in such as lie sallow . Idleness is the Cause of Sodomy and Uncleanness , Ezek. 16.49 . When David was idle on the Top of his Leads , then he espied Bathsheba , and took her to him , 2 Sam. 11.4 . Hierom gave his Friend this Counsel , to be always well employed in God's Vineyard , that when the Devil came he might have no leisure to listen to a Temptation . ( 12. ) To avoid Fornication and Adultery , let every Man have a chaste entire Love to his own Wife . Ezekiel's Wife was the Desire of his Eyes , chap. 24.16 . When Solomon had disswaded from strange Women , he prescribes a Remedy against it : Prov. 5.18 . Rejoyce with the Wife of thy Youth . It is not the having a Wife , but the loving a Wife , makes a Man live Chastly . He who loves his Wife , whom Solomon calls his Fountain , will not go abroad to drink of muddy poysoned Waters . Pure Conjugal Love is a Gift of God , and comes from Heaven . This , like the Vestal Fire , must be cherished , that it do not go out . He who loves not his Wife , is the likelyest Person to embrace the Bosom of a Stranger . ( 13. ) Labour to get the Fear of God into your Hearts . Prov. 16.6 . By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water , so the Fear of the Lord keeps out Uncleanness . Such as want the Fear of God , want the Bridle that should check them from Sin. How did Ioseph keep from his Mistresses Temptation ? The Fear of God pull'd him back . Gen. 39.9 . How should I do this great Wickedness and sin against God ? St. Bernard calls Holy Fear Ianitor Animae , The Door-keeper of the Soul. As a Noble-man's Porter stands at the Door , and keeps out Vagrants , so the Fear of God stands and keeps out all sinful Temptations from entring . ( 14. ) Get a Delight in the Word of God. Psal. 119.123 . How sweet is thy Word to my taste ! St. Chrysostom compares God's Word to a Garden . If we walk in this Garden , and suck Sweetness from the Flowers of the Promises , we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae . Aug. The Reason why Persons seek after unchaste sinful Pleasures , is , because they have no better . Caesar riding through a City , and seeing the Women play with Dogs and Parrots , said , Sure they have no Children . So they that sport with Harlots , it is because they have no better Pleasures . He that hath once tasted Christ in a Promise , is ravish'd with Delight , and how would he scorn a Motion to sin ! Iob said , the Word was his appointed Food , Iob 23.12 . No Wonder then he made a Covenant with his Eyes . ( 15. ) If you would abstain from Adultery , use Serious Consideration . Consider , 1. God sees thee in the Act of Sin. He sees all thy Curtain-wickedness . He is Totus Oculus , All Eye . Aug. The Clouds are no Canopy , the Night is no Curtain to hide thee from God's Eye . Thou canst not sin , but thy Judge looks on . Ier. 13.27 . I have seen thy Adulteries and thy Neighings . Jer. 29.33 . They have committed Adultery with their Neighbours Wives , even I know , and am a Witness , saith the Lord. 2. Few that are intangled in the Sin of Adultery recover out of the Snare . Prov. 2.19 . None that go to her return again . That made some of the Ancients conclude that Adultery was an unpardonable Sin. But not so : David repented , and Mary Magdalen was a Weeping Penitent . Her Amorous Eyes that had sparkled with Lust , she seeks to be revenged of them , she washed Christ's Feet with her Tears . So that some have recovered out of the Snare . But None that go to her return , that is , very few . It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery , that recover out of it . Eccles. 7.26 . Her Heart is Snares and Nets , and her Hands as Bands . Her Heart is Snares , that is , she is subtile to deceive those who come to her . And , Her Hands are Bands . That is , Her Embraces are powerful to hold and intangle her Lovers . Plutarch said of the Persian Kings , They were Captives to their Concubines . They were so inflamed , that they had no Power to leave their Company . This Consideration may make all fearful of this Sin ; None that go to her return again . Soft Pleasures harden the Heart . 3. Consider what the Scripture saith , and it may ponere obicem , Lay a Bar in the way to this Sin. Mal. 3.5 . I will be a swift Witness against the Adulterers . It is good when God is a Witness for us : When he witnesseth for our Sincerity , as he did for Iob : But it is sad to have God a Witness against us . I ( saith God ) will be a Witness against the Adulterer . And who shall disprove his Witness ? And he is both Witness and Iudge . Heb. 13.4 . Whoremongers and Adulterers God will judge . 4. Consider the Sad Farewell this Sin of Adultery leaves ; it leaves an Hell in the Conscience . Prov. 15.4 . The Lips of a strange Woman drop as an Honey-comb , her End is bitter as Wormwood . The Goddess Diana was so artificially drawn , that she seemed to smile upon those that came into her Temple , but frown on those that went out . So the Harlot smiles on her Lovers as they come to her , but at last comes the Frown and Sting , A Dart strikes through their Liver , Prov. 7.23 . Her End is bitter . When a Man hath been vertuous , the Labour is gone , but the Comfort remains . But when he hath been vicious and unclean , the Pleasure is gone , but the Sting remains . Delectat in momentum , cruciat in aeternum . Jerom. When the Sences have been feasted with unchaste Pleasures , the Soul is left to pay the Reckoning . Stollen Waters are sweet . But as Poyson , tho' it be sweet in the Mouth , it torments the Bowels . Sin alwas ends in a Tragedy . Memorable is that which Fincelius reports of a Priest in Flanders , who enticed a Maid to Uncleanness . She objected how vile a Sin it was . He told her , By Authority from the Pope he could commit any Sin. So at last he drew her to his wicked purpose . But when they had been together a while , in came the Devil and took away the Harlot from the Priest's side ; and notwithstanding all her crying out , carried her away . If all that are guilty of Bodily Uncleanness in this Nation , should have the Devil come and carry them away , I fear more would be carried away than would be left behind . ( 16. ) Pray against this Sin. Luther gave a Lady this Advice , That when any Lust began to rise in her Heart , she should go to Prayer . Prayer is the best Armour of Proof . Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil , why may it not cast out those Lusts which come from the Devil ? Vse ult . If the Body must be kept pure from Defilement , much more the Soul of a Christian must be kept pure . This is the meaning of the Commandment , Not only that we should not stain our Bodies with Adultery , but that we should keep our Souls pure . To have a chaste Body , but an unclean Soul , is like a fair Face with bad Lungs ; or a guilt Chimney-piece , that is all Soot within . 1 Pet. 1.16 . Be ye holy , for I am holy . The Soul cannot be lovely to God , till it hath Christ's Image stamp'd upon it , which Image consists in Righteousness and true Holiness , Eph. 4.14 . The Soul must especially be kept pure , because it is the chief place of God's Residence , Eph. 3.17 : A King's Palace must be kept clean , especially his Presence-Chamber . If the Body of the Temple , the Soul , is the Holy of Holies , this must be consecrated . We must not only keep our Bodies from Carnal Pollution , but our Souls from Envy and Malice . Quest. How shall we know our Souls are pure ? Resp. 1. If our Souls are pure , then we fly from the appearance of evil , 1 Thess. 5.22 . We will not do that which looks like sin . When Ioseph's Mistress did court and tempt him , he left his Garment in her hand , and fled , Gen. 39.12 . 'T was suspicious to be near her . Polycarp would not be seen in Company with Marcion the Heretick , because it would not be of good Report . 2. If our Souls are pure , this Light of Purity will shine forth . Aaron had Holiness to the Lord written upon his Golden Plate . Where there is Sanctity in the Soul , there Holiness to the Lord is engraven upon our Life ; we are adorn'd with Patience , Humility , good Works , and shine as Lights in the World , Phil. 2.15 . carry Christ's Picture in our Conversations . 1 Iohn 2.6 . O let us labour for this Soul-Purity , without it there 's no seeing of God. Heb. 12.14 . What Communion hath Light with Darkness ? And that we may keep our Souls pure , ( 1. ) Have Recourse to the Blood of Christ : This is the Fountain set open for Sin and Vncleanness , Zech. 13.1 . A Soul steep'd in the Brinish Tears of Repentance , and bathed in the Blood of Christ , is made pure . ( 2. ) Pray much for Pureness of Soul. Psal. 51.10 . Create in me a clean Heart , O God. Some pray for Children , others for Riches , but pray for Soul-purity . Say , Lord , tho my Body is kept pure , yet , Lord , my Soul is defiled , I pollute all I touch . O purge me with Hyssop : Let Christ's Blood sprinkle me , let the Holy Ghost come upon me and anoynt me . O make me Evangelically pure , that I may be translated to Heaven , and placed among the Cherubims , where I shall be as holy as thou wouldst have me to be , and as happy as I can desire to be . EXOD. XX. 15 . Thou shalt not Steal . As the Holiness of God sets him against Vncleanness , Thou shalt not commit Adultery , so the Justice of God sets him against Rapine and Robbery , Thou shalt not steal . The thing forbidden in the Commandment , is , medling with another Man's Propriety , Thou shalt not steal . The Civil Lawyers define Furtum , Stealth or Theft , to be , the laying Hands unjustly on that which is anothers : The invading anothers Right . Quest. 1. Whence doth Theft arise ? Resp. 1. The Internal Causes are , ( 1. ) Vnbelief . A Man hath an high Distrust of God's Providence . Can God prepare a Table in the Wilderness ? Psalm 78.19 . So saith the Unbeliever , Can God spread a Table for me ? No , he cannot . Therefore he is resolved he will spread a Table for himself , but it shall be of other Mens Cost , and both first and second Course shall be served in with stollen Goods . ( 2. ) Covetousness . The Greek Word for Covetousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies an immoderate Deisre of Getting . This is the Root of Theft . A Man covets more than his own , and this Itch of Covetousness makes him scratch what he can from another . Achan's covetous Humour made him steal the Wedge of Gold , which Wedge did cleave asunder his Soul from God , Iosh. 7.21 . 2. The External Cause of Theft , is , Satan's Sollicitation : Iudas was a Thief , Iohn 12.6 . How came he to be a Thief ? Satan entred into him , John 13.27 . The Devil is the great Master-Thief , he robbed us of our Coat of Innocency , and he perswades Men to take up his Trade : He tells Men how bravely they shall live by Thieving , and how they may catch an Estate . And as Eve listned to the Serpents Voice , so do they ; and as Birds of Prey , live upon Spoil and Rapine . Quest. 2. How many sorts of Theft are there ? Res. I. There is a stealing from God ; and so they are Thieves who rob any part of God's Day from him . — Remember to keep holy the Sabbath-day — Not a pa●t of the Day only , but the Whole Day must be dedicated to God. And lest any should forget this , the Lord hath prefixed a Memento , Remember . Therefore to cut God short , and after Morning Sacrifice , to spend the other part of the Sabbath in Vanity and Pleasure ; this is Spiritual Thievery , 't is to rob God of his Due ; and the very Heathens will rise up in Judgment against such Christians . For the Heathens ( as Macrobius notes ) did observe a whole Day to their False Gods. II. There is a stealing from Others . ( 1. ) A stealing away their Souls ; and so Hereticks are Thieves : By robbing Men of the Truth , they rob them of their Souls . ( 2. ) A stealing away their Money and Goods from them . And under this Head of stealing away others Money , there may be several arraigned for Thieves . ( 1. ) The High-way Thief , who takes a Purse contrary to the Letter of this Commandment , Lev. 19.13 . Thou shalt not rob thy Neighbour . Mark 10.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Do not steal . This is not the Violence which takes the Kingdom of Heaven , Matth. 11.12 . ( 2. ) The House-Thief , who purloyns and filcheth out of his Masters Cash , or steals his Wares and Drugs . The Apostle saith , Some have entertained Angels into their Houses unawares , Heb. 13.2 . But many Masters have entertained Thieves into their Houses unawares . The House-Thief is an Hypocrite as well as a Thief ; he hath demure Looks , and pretends he is helping his Master , when he only helps to rob him . ( 3. ) The Thief that shrowds himseif under Law , as the unjust Attorney or Lawyer , who prevaricates and deals falsly with his Client . This is to steal from the Client . By Deceit and Prevarication the Lawyer robs the Client of his Land , and may be the means to ruine his Family . He is no better than a Thief in God's Account . ( 4. ) The Church-Thief , or Plura●st , who holds several Benifices , but seldom or never preacheth to the People : He gets the Golden Fleece , but lets his Flock starve . Ezek. 34.2 . Wo be to the Shepherds of Israel . Ver. 8. They feed themselves , and feed not my Flock . These Ministers will be indited for Thieves at God's Bar. ( 5. ) The Shop-Thief , he steals in selling , ( 1. ) Who useth False Weights and Measures , and so steals from others what is their due . Amos 5.8 . Who make the Ephah small . The Ephah was a Measure the Jews used in Selling ; they made the Ephah small , gave scant measure , which was plain stealing . Hos. 12.7 . The Ballances of Deceit are in his Hand . Men by making their Weights lighter , make their Accounts heavier . ( 2. ) He steals in selling , who puts excessive Prices on his Commodities . He takes thrice as much for a Commodity as it cost him , or as it is worth . To over-reach others in selling , is to steal Mens Money from them . Lev. 19.13 . Thou shalt not defraud thy Neighbour , neither rob him . To defraud him is to rob him . This over-reaching others in selling , ( which is a cunning way of stealing ) is both against Law and Gospel . 1. It is against the Law of God. Levit. 25.14 . If thou sell ought to thy Neighbour , ye shall not oppress one another . And , 2. Against Gospel . 1 Thess. 4.6 . Let no Man go beyond , or defraud his Brother . It is stealing . ( 6. ) The Vsurer , who takes of others even to Extortion : He seems to help another by letting him have Mony in his Necessity , but gets him into Bonds , and sucks out his very Blood and Marrow . I read of a Woman whom Satan had Bound , Luke 13.16 . And truly , he is almost in as bad a Condition whom the Usurer hath bound . The oppressing Usurer is a Robber . An Usurer once asked a Prodigal , When he would leave spending ? Saith the Prodigal , Then I will leave spending what is my own , when thou leavest off stealing from others . Zacheus was an Extortioner , and after his Conversion , he made Restitution , Luke 19.8 . He thought all he got by Extortion was Theft . ( 7. ) The Feoffee in Trust , who hath the Orphans Estate committed to him : He is deputed to be his Guardian , and manage his Estate for him ; and he curtails the Estate , and gets a Fleece out of it for himself , and wrongs the Orphan . This is a Thief . This is worse than taking a Purse , because he betrays his Trust , which is the highest piece of Treachery and Injustice . ( 8. ) The Borrower , who borrows Mony from others with an Intention never to pay them again . Psal. 37.21 . The wicked borroweth and payeth not again . What is it but Thievery to take Money and Goods from others , and not restore them again ? The Prophet Elisha bad the Widow sell her Oyl , and pay her Debts , and then live upon the rest , 2 Kings 4.7 . ( 9. ) & Vlt. The last sort of Thief is , the Receiver of stollen Goods . The Receiver , if he be not the Principal , yet he is Accessary to the Theft , and the Law makes him guilty . The Thief steals the Mony , and the Receiver holds the Sack to put it in . The Root would die if it were not watered ; and Thievery would cease , if it were not encouraged by the Receiver . I am apt to think he who doth not scruple to take Stollen Goods into his House , would as little scruple to take a Purse . Quest. What are the Aggravations of this Sin of Stealing ? Resp. 1. To steal when one hath no need . To be a Rich Thief . 2. To steal Sacrilegiously . To devour things set apart to holy Uses . Prov. 20.25 . It is a Snare to the Man who devoureth that which is holy . Such an one was Dionysius , who rob'd the Temple , and took away the Silver Vessels . 3. To commit the Sin of Theft against Checks of Conscience , and Examples of God's Justice ; this is like the Dye to the Wooll , it doth dye the Sin of a Crimson Colour . 4. To rob the Widow and Orphan , Exod. 22.22 . Ye shall not afflict the Widow or Fatherless : Peccatum clamans : If they cry unto me I will surely hear them . 5. To Rob the Poor . How did David disdain that the Rich Man should take away the poor Man's Lamb ! As the Lord lives he shall surely die , 2 Sam. 12.5 . What is the Enclosing of Commons , but robbing of the Poor ? III. There is a stealing from a Man's Self . A Man may be a Thief to himself . Quest. How so ? Resp. 1. By Niggardliness . The Niggard is a Thief , he steals from himself , in that he doth not allow himself what is fitting . He thinks that lost which is bestowed upon himself . He robs himself of Necessaries . Eccles. 6.2 . A Man to whom God hath given Riches , yet God gives him not power to eat thereof . He gluts his Chest and starves his Belly . He is like the Ass that is loaded with Gold , but feeds upon Thistles . He robs himself of that which God allows him . This is indeed to be punish'd with Riches ; to have an Estate , and want an Heart to take the Comfort of it , this Man is a Thief to himself . 2. A Man may be a Thief to himself , and rob himself by Prodigality , viz. Wasting his Estate . The Prodigal lavisheth Gold out of tht Bag ; he is like Crates the Philosopher , who threw his Gold into the Sea. The Prodigal boils a great Estate to nothing . This is to be a Thief to himself , to spend away that Estate from himself , which might conduce to the Comfort of Life . 3. He is a Thief to himself , by Idleness , when he mispends his Time. To spend ones Hours in Pleasure ond Vanity , this is to rob himself of that precious Time which God hath given him to work out Salvation . Time is a rich Commodity , because on the well spending this present Time , an happy Eternity depends . He that spends his Time idly and vainly , is a Thief to himself ; he robs himself of his Golden Seasons , and by consequence of Salvation . 4. A Man may be a Thief to himself by Suretiship . Prov. 22.26 . Be not thou one of them that are Sureties for Debt : The Creditor comes upon the Surety for Debt , and so by paying anothers Debt he is a Thief to himself , he undoes himself . Let not any Man say , He should have been counted unkind , if he had not entred into Bonds for his Friend . Better thy Friend count thee unkind , than all Men count thee unwise . Lend another what you can spare ; nay , give him if he needs , but never be a Surety . It is no Wisdom for a Man so to help another , as to undo himself . This is to rob himself and his Family . Vse I. It confutes the Doctrine of Community ; that all things are common , and one Man hath a Right to anothers Estate . The Scripture confutes it . Deut. 23.25 . When thou comest into the standing Corn of thy Neighbours , thou shalt not move a Sickle unto thy Neighbours Corn. Propriety must be observ'd . God hath set this Eighth Commandment as an Hedge about a Man's Estate , and this Hedge cannot be broken without Sin. If all things be common , then there is no Stealth , and so this Commandment were in vain . Vse II. It reproves such as live upon Stealing . Instead of Living by Faith , they live by their Shifts . The Apostle exhorts , that every Man eat of his own Bread , 2 Thess. 3.12 . The Thief doth not eat of his own Bread , but of anothers . If there be any who are guilty of this Sin , let them labour to recover out of the Snare of the Devil by Repentance , and let them show their Repentance by Restitution . Non remittitur peccatum nisi restituatur ablatum . Aug. Without Restitution no Remission . Luke 19.8 . If I have taken away any thing from any Man unjustly , I restore four-fold . It may suffice to restore ill-gotten Goods by ones own Hand , or by a Proxy . Better a thousand times restore Goods unlawfully gotten , than to stuff ones Pillow with Thorns , and have Guilt trouble ones Conscience upon a Death-Bed . Vse III. Exhort . To all to take heed of this Sin of Thieving ; it is a Sin against the Light of Nature . Some may go to excuse this Sin. Hear the Thiefs Plea : 'T is a course Wooll will take no die ; and a bad Sin indeed that hath no Excuse . I am ( saith one ) grown low in the World , and trading is bad , and I have no other way to a Livelyhood . Resp. 1. This shows a great Distrust of God , as if he could not provide for thee without thy Sin. 2. This shows Sin is gotten to a great Heighth , that because a Man is Low in the World , therefore he will Acheronta movere , Go to the Devil for a Livelyhood . Abraham would not have it said , that the King of Sodom had made him rich , Gen. 14.23 . O let it never be said , that the Devil hath made thee rich ! 3. Thou oughtest not to undertake any Action which thou canst not pray for a Blessing upon : But if thou livest on Thieving , thou canst not pray for a Blessing upon stollen Goods . Therefore take heed of this Sin. Lucrum in arca , damnum in conscientia . Aug. Take heed of getting the World with the Loss of Heaven . To disswade all from this horrid Sin , consider , ( 1. ) Thieves are the Caterpillars of the Earth , Enemies to Civil Society . ( 2. ) God hates them . In the Law the Cormorant was unclean , Lev. 11.17 . because a thievish devouring Creature , a Bird of Prey , by which God shew'd his Hatred of this Sin. ( 3. ) The Thief is a Terror to himself , he is always in Fear . Psal. 53.5 . There were they in great Fear : True of the Thief . Guilt breeds Fear . If he hear but the shaking of a Tree , his Heart shakes . It was said of Cataline , He was afraid of every Noise . If a Briar doth but take hold of a Thiefs Garment , he is afraid it is the Officer to apprehend him : And Fear hath Torment in it , 1 John 4.18 . ( 4. ) The Iudgments which follow this Sin. Achan the Thief was stoned to Death , Iosh. 7. and Zech. 5.2 . What seest thou ? And I said , A flying roll . Ver. 3. This is the Curse that goes over the Face of the Earth , I will bring it forth , saith the Lord , and it shall enter into the House of the Thief . Fabius a Roman Censor , condemned his own Son to die for Theft . Thieves die with Ignominy , the Ladder is their Preferment . And there 's a worse thing than Death , while they rob others of Money , they rob themselves of Salvation . Quest. What is to be done to avoid stealing ? Resp. 1. Live in a Calling . Eph. 4.28 . Let him that stole steal no more , but rather let him labour , working with his Hands , &c. Such as stand idle , the Devil hires them , and puts them into the pilfering Trade . An idle Person tempts the Devil to tempt him . 2. Be contented with the Estate God hath given you . Heb. 13.5 . Be content with such things as you have . Theft is the Daughter of Avarice . Study Contentment . Believe that Condition best God hath carved out to you . God can bless that little Meal in the Barrel . We shall not need these things long ; we shall carry nothing out of the World with us but our Winding Sheet . If we have but enough to bear our Charges to Heaven , it is sufficient . EXOD. XX. 16 . Thou shalt not bear False Witness against thy Neighbour . The Tongue , which at first was made to be an Organ of God's Praise , is now become an Instrument of Unrighteousness . This Commandment binds the Tongue to its good Behaviour . God hath set two Fences to keep in the Tongue , the Teeth and Lips. And this Commandment is a Third Fence set about it , that it should not break forth into Evil : Thou shalt not bear False Witness against thy Neighbour . This Commandment hath a Prohibitory and a Mandatory Part. The First is set down in plain Words , the other is clearly implyed . I. The Prohibitory Part of the Commandment , or what it forbids in general . It forbids any thing which may tend to the Disparagement or Prejudice of our Neighbour . More particularly , two things are forbidden in this Commandment . ( 1. ) Slandering . ( 2. ) False Witness . ( 1. ) Slandering our Neighbour . This is a Sin against the 9 th Commandment . The Scorpion carries his Poyson in his Tail , the Slanderer carries his Poyson in his Tongue . Slandering , is to report things of others unjustly . Psal. 35.11 . They laid things to my charge which I knew not . It is usual to bring in a Christian beheaded of his Good Name . They rais'd a Slander of Paul , that he should preach Men might do Evil that Good might come of it . Rom. 3.8 . We are slanderously reported , and some affirm that we say , Let us do Evil that Good may come . Eminency is commonly blasted by Slander . Holiness its self is no Shield for Slander . The Lambs Innocency will not preserve it from the Wolf. Christ was the most innocent upon Earth , yet was reported to be a Friend of Sinners . Iohn Baptist , a Man of an holy Austere Life , yet they said of him , He had a Devil , Matth. 11.18 . The Scripture calls Slandering , Smiting with the Tongue . Ier. 18.18 . Come and let us smite him with the Tongue . You may smite another and never touch him . Majora sunt linguae vulnera quam gladii . Aug. The Wounds of the Tongue no Physician can heal : And to pretend Friendship to a Man , yet slander him , is most odious . St. Hierom speaks thus , The Arrian Faction made a show of Kindness ; they kissed my Hands , but slandered me , and sought my Life . And as it is a Sin against this Commandment to raise a false Report of another , so it is a Sin to receive a false Report before we have examined it . Psal. 15.1 . Lord , who shall dwell in thy holy Hill ? Quis ad Coelum ? Ver. 3. He that back biteth not , nor taketh up a Reproach against his Neighbour . We must not only not raise a false Report , but not take it up . He that raiseth a Slander , carries the Devil in his Tongue ; and he that receives it , carries the Devil in his Ear. ( 2. ) The Second thing Forbidden in this Commandment , is False Witness . Here Three Sins are condemned . 1. Speaking . 2. Witnessing . 3. Swearing that which is False , contra proximum . 1. Speaking that which is false . Prov. 12.22 . Lying Lips are an Abomination to the Lord. To lie , is to speak that which one knows to be an Untruth . There is nothing more contrary to God than a Lie. The Holy Ghost is call'd the Spirit of Truth , 1 Iohn 4.5 , 6. Lying is a Sin that doth not go alone , it ushers in other Sins . Absalom told his Father a Lie , that he was going to pay his Vow at Hebron , 2 Sam. 15.7 . and this Lie was a Preface to his Treason . Where there is a Lie in the Tongue , it shows the Devil is in the Heart . Acts 5.3 . Why hath Satan filled thy Heart to lie ? Lying is such a Sin as unfits Men for Civil Society . How can you converse or bargain with him , that you cannot trust a Word he saith ? This is a Sin which highly provokes God. Ananias and Saphira were struck dead for telling a Lie , Acts 5.5 . The Furnace of Hell is heated for Liars . Rev. 22.15 . Without are Sorcerers , and whosoever loveth and maketh a Lie. Oh abhor this Sin ! Quicquid dixeris juratum putes . Hierom. When thou speakest , let thy Words be as Authentick as thy Oath . Imitate God , who is the Pattern of Truth . Pythagoras being asked , What made Men like God ? Answered , Cum vera loquuntur , When they speak Truth . It is made the Character of a Man that shall go to Heaven , Psal. 15.2 . He speaketh the Truth from his Heart . 2. That which is condemned in the Commandment , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Witnessing that which is false , Thou shalt not bear false witness . There is a two-fold bearing of False Witness . ( 1. ) There is a bearing False Witness for another . ( 2. ) A Bearing False Witness against another . ( 1. ) A bearing False Witness for another . When we do give our Testimony for a Person that is Criminal and Guilty , we justifie him as if he were Innocent . Isa. 5.23 . Which justifie the Wicked for Reward . He that goes to make a wicked Man just , makes himself Unjust . ( 2. ) There is a bearing False Witness against another : i. e. When we accuse another in open Court falsly . This is to imitate the Devil , who is the Accuser of the Brethren . Tho the Devil is no Adulterer , yet he is a False Witness . Solomon saith , Prov. 25.18 . A Man that beareth false Witness against his Neighbour , is a Hammer and a Sword. In his Face he is hardned like an Hammer , he cannot blush , he cares not what Lie he witnesseth to . And he is a Sword : His Tongue is a Sword to wound him he witnesseth against in his Goods or Life . Thus 1 Kings 21.13 . There came in two men , Children of Belial , and witnessed against Naboth , saying , Naboth did blaspheme God and the King : And their Witness took away his Life . The Queen of Persia being sick , the Magicians accused two Godly Virgins , that they had by Charms procured the Queens Sickness ; whereupon she caused these Virgins to be sawn asunder . A False Witness doth pervert the place of Iudicature : He corrupts the Iury ; his bearing False Witness makes them give in a false Verdict : And he corrupts the Judge , by making him pronounce a wrong Sentence , and cause the Innocent to suffer . Vengeance will find out the False Witness . Prov. 19.5 . A False Witness shall not be unpunished . Deut. 19.18 , 19. If the witness be a false witness , and hath testified falsly against his Brother , then shall ye do unto him as he had thought to have done unto his Brother : i. e. If he had thought to have taken away his Life , his own Life shall go for it . 3. That which is condemned in the Commandment , is , Swearing that which is false . When Men take a False Oath , and by that take away the Life of another . Zech. 8.17 . Love no false Oath . Chap. 5.2 . What seest thou ? I said , A flying Roll. Ver. 3 , 4. This is the Curse that goeth forth , and it shall enter , inquit Dominus , into the House of him that sweareth falsly by my Name , and it shall consume his House , with the Timber and Stones of it . The Scythians made a Law , when a Man did bind two sins together , a Lie with an Oath , he was to lose his Head ; because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie. This is a manifest Breach of this Commandment . Vse I. 1 st . Br. It reproves the Church of Rome , who will dispense with a Lie , or a False Oath , if it be to promote the Catholick Cause . They approve of an Officious Lie : They hold some Lies to be lawful ; they may as well hold some Sins to be lawful . God hath no need of our Lie. It is not lawful to tell a Lie , propter Dei gloriam , if we were sure to bring Glory to God by it , as Austin speaks . 2 d. Br. 2. It reproves those who make no Conscience of slandering others ; they come under the Breach of this Commandment . Psal. 50.20 . Thou sittest and slanderest thy own Mothers Son. Jer. 20.10 . Report , say they , and we will report . Ezra 4.15 . This City ( i. e. Hierusalem ) is a rebellious City , and hurtful to Kings and Provinces . Paul was slandered as a Mover of Sedition , and the Head of a Faction , Acts 24.5 . The same Word signifies both a Slanderer and a Devil , 1 Tim. 3.11 . Not Slanderers . In the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not Devils . Some think it is no great matter to misreport and slander others ; Know that this is ●o Act the part of a Devil . Clipping a Man's Credit to make it weigh lighter , is worse than clipping of Coyn. The Slanderer wounds three at once : He wounds him that he slanders , and he wounds him to whom he reports the Slander , by causing uncharitable Thoughts to arise in his Mind against the Party slandered ; and he wounds his own Soul , by reporting that of another which is false . This is a Great Sin , and I would I could not say it is common . You may kill a Man as well in his Name as in his Person . Some are loth to take away their Neighbours Goods , Conscience would fly in their Face : But better take away their Corn out of their Field , their Wares out of their Shop , than take away their good Name . This is a Sin you can never make them reparation for ; a Blot in a Man's Name being like a Blot in a White Paper , which will never be got out . Surely God will visit for this Sin. If Idle Words shall be accounted for , shall not Vnjust Slanders ? The Lord will make Inquisition one day as well for Names as for Blood. Oh therefore take heed of this Sin ! It is a Breach of the Ninth Commandment . Was it a Sin under the Law to defame a Virgin , Deut. 22.19 . And is it not a greater Sin to defame a Saint , who is a Member of Christ ? The Heathens , by the Light of Nature , abhorr'd this Sin of slandering . Diogenes used to say , Of all Wild Beasts , a Slanderer is the worst . Antoninus made a Law , That if a Person could not prove the Crime he reported another to be guilty of , he should be put no Death . 3 d. Br. 3. It reproves them who are so wicked , as to bear false witness against others . These are Monsters in Nature , unfit to live in a Civil Society . Eusebius relates of one Narcissus , a Man famous for Piety , who was accused by two False Witnesses of Unchastity , and to prove their Accusation , they bound it with Oaths and Curses after this manner : One said , If I speak not true , I pray God I may perish by Fire : The other said , If I do not speak true , I wish I may be deprived of my sight . It pleased God , that the first Witness who forswore himself , his House being set on Fire , he was burnt in the Flame . The other Witness being troubled in Conscience , confessed his Perjury , and continued so long Weeping , that he wept himself blind . Iezabel , who suborned two false Witnesses against Naboth , she was thrown down out of a Window , and the Dogs licked her Blood , 2 Kings 9.33 . O tremble at this Sin ! A perjured Person is the Devils Excrement . He is cursed in his Name , and seared in his Conscience . Hell gapes for such a Wind-fall . Vse II. 1 st Br. Exhort . To all , to take heed of the Breach of this Commandment , of lying , slandering , and bearing False Witness , and to avoid these Sins , 1. Get the Fear of God. Why doth David say , The Fear of the Lord is clean ? Psal. 19.8 . Because it cleanseth the Heart of Malice , it cleanseth the Tongue of Slander . The fear of the Lord is clean . It is to the Soul as Lightning to the Air , which cleanseth it . 2. Get Love to your Neighbour , Lev. 19.18 . Then there would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we love a Friend , we will not speak or attest any thing to his Prejudice . Mens Minds are cankered with Envy and Hatred : Hence comes slandering and false Witness . Love is a Lovely Grace . Love thinks no Evil , 1 Cor. 13.5 . It makes the best Interpretation of anothers Words . Love is a Well-wisher , and it is rare to speak ill of him we wish well to . Love is that which cements Christians together ; it is the Healer of Division , and the Hinderer of Slander . 2 d Br. To such whose Lot it is to meet with Slanderers and false Accusers , ( 1. ) Labour to make a Sanctified use of it . When Shimei rail'd on David , David made a sanctified use of it , 2 Sam. 16.10 . The Lord hath said to him , Curse David . So if you are slandered , or falsly accus'd , make a good use of it . See if you have no sin unrepented of , for which God may suffer you to be calumniated and reproached . See if you have not at any time wronged others in their Name , and said that of them which you cannot prove , then lay your Hand on your Mouth , and confess the Lord is Righteous to let you fall under the Scourge of the Tongue . ( 2. ) If you are slandered , or falsly accused , but know your own Innocency , be not too much troubled : Let this be your rejoycing , the Witness of your Conscience . Murus aheneus esto nil conscire sibi — A good Conscience is a Wall of Brass , that will be able to stand against all False Witness . As no Flattery can heal a bad Conscience , so no Slander can hurt a good . God will clear up the Names of his People . Psal. 37.6 . He shall bring forth thy Righteousness as the Light. God , as he will wipe away Tears from the Eyes , so he will wipe off Reproach from the Name . Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver , and her Feathers with yellow Gold. 3 d. Br. It should exhort such to be v●●y thankful to God , whom God hath preserved from Slander and False-Witness . Iob calls it the Scourge of the Tongue , Chap. 5.21 . As a Rod doth scourge the Back , so the Slanderers Tongue doth scourge the Name . It is a great Mercy to be kept from the Scourge of the Tongue ; a Mercy that God stops malignant Mouths from bearing False Witness . What mischief may not a lying Report , or a False Oath do ? One destroys the Name , the other the Life . It is the Lord that muzzles the Mouths of the wicked , and keeps these Dogs that snarl at us from flying upon us . Psal. 31.20 . Thou shalt keep them secretly in a Pavilion from the strife of Tongues . It is , I suppose , an Allusion to Kings , who being resolved to protect their Favourites against the Accusations of Men , take them into their Bed-Chamber , or Bosom , where none may touch them . So God hath a Pavilion , or secret hiding-place for his Favourites , where he preserves their Credit and Reputation untouch'd ; he keeps them from the Strife of Tongues . This is a Mercy we ought to acknowledge to God. II. The Mandatory part of this Commandment imply'd , that is , that we should stand up for others , and vindicate them when they are injur'd by Lying Lips. This is the Sence of the Commandment , not only that we should not slander , or falsly accuse others , but that we should witness for them , and stand up in their Defence when we know them to be traduced . A Man may wrong another as well by Silence as Slander ; when he knows him to he wrongfully accused , yet doth not speak in his behalf . If others cast false Aspersions on any , we should wipe them off . The Apostles ( who were filled with the Wine of Spirit ) being charged with Drunkenness , Peter was their Compurgator , and openly clear'd their Innocency . Acts 2.15 . These are not drunken as ye suppose . Ionathan knowing David to be a worthy Man , and all those things Saul said of him to be Slanders , vindicated David . 1 Sam. 19.4 , 5. David hath not sinn'd against thee , but his Works to thee-ward have been very good . Wherefore then wilt thou sin against innocent Blood , and slay David without a Cause . When the Primitive Christians were falsly accused for Incest , and killing their Children , Tertullian made a Famous Apology in their Vindication . This is to act the part both of a Friend and a Christian : To be an Advocate for another , when he is wronged in his good Name . EXOD. XX. 17 . Thou shalt not covet thy Neighbours House , thou shalt not covet thy Neighbours Wife , nor his Man-servant , nor his Maid-servant , nor his Ox , nor his Ass , nor any thing that is thy Neighbours . This Commandment forbids , ( 1. ) Covetousness in General , Thou shalt not covet . ( 2. ) In Particular , Thy Neighbours House , thy Neighbours Wife , &c. ( 1. ) It forbids Covetousness in General , Thou shalt not covet . 'T is lawful to use the World , yea , and to desire so much of it , as may , 1. Keep us from the Temptation of Poverty . Prov. 30.8 . Give me not Poverty , lest I steal , and take the Name of my God in vain ▪ 2. As may enable us to Honour God with Works of Mercy . Prov. 3.9 . Honour the Lord with thy Substance . But all the Danger is , when the World gets into the Heart . The Water is useful for the Sailing of the Ship ; all the Danger is , when the Water gets into the Ship : So the Fear is , when the World gets into the Heart . Thou shalt not covet . Quest. What is it to covet ? Resp. There are two Words in the Greek which set forth the Nature of Covetousness . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an insatiable desire of getting the World. Covetousness is a dry Dropsie . Austin defines Covetousness , plus velle quam sat est ; To desire more than enough : To aim at a great Estate : To be like the Daughters of the Horseleech , crying , Give , give , Prov. 30.15 . Or like Behemoth , Job 40.23 . He trusteth that he can draw up Iordan into his Mouth . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an inordinate Love of the World. The World is the Idol ; it is so loved , that a Man will not part with it to any good Use. This is to come under the Inditement of Covetousness . He may be said to be covetous , not only who gets the World unrighteously , but who loves the World inordinately . But for a more full Answer to the Question , What is it to covet ? I shall shew you in Six Particulars , when a Man may be said to be given to Covetousness . 1. When his Thoughts are wholly taken up about the World. As a good Man's Thoughts are still in Heaven : He is thinking of Christ's Love , and Eternal Recompences . Psal. 139.18 . When I awake I am still with thee : That is , by Divine Contemplation . So a covetous Man is still with the World : His Mind is wholly taken up about it ; he can think of nothing but his Shop or Farm. The Fancy is a Mint-House , and most of the Thougts a covetous Man mints are Worldly . He is always plotting and projecting about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things of this Life . Like a Virgin that hath all her Thoughts running upon her Suitor . 2. A Man may be said to be given to Covetousness , when he takes more pains for the getting of Earth , than for the getting of Heaven . He will turn every Stone , break his Sleep , take many a weary Step for the World , but will take no pains for Christ or Heaven . The Gauls , who were an ancient People of France , after they had tasted the sweet Wine of the Italian Grape , they enquired after the Countrey , and never rested till they had arrived at it . So a covetous Man , having had a Relish of the World , pursues after it , and never leaves till he hath got it ; but he neglects the things of Eternity . He could be content if Salvation would drop into his Mouth , as a ripe Fig drops into the Mouth of the Eater , Nahum . 3.12 . But he is loath to put himself to too much Sweat or Trouble to obtain Christ or Salvation . He hunts for the World , he wisheth only for Heaven . 3. A Man may be said to be given to Covetousness , when all his Discourse is about the World. Iohn 3.31 . He that is of the Earth , speaketh of the Earth : As it is a sign of Godliness to be still speaking of Heaven , to have the Tongue tuned to the Language of Canaan . Eccles. 10.12 . The Words of a wise Man's Mouth are gracious . He speaks as if he had been already in Heaven . So a sign of a Man given to Covetousness , he is speaking of Secular things , his Wares and Drugs . A covetous Man's Breath , like a Dying Man's , smells strong of the Earth . As they said to Peter , Thy Speech bewrayeth thee , Matth. 26.73 . So a covetous Man's Speech bewrayeth him . He is like the Fish in the Gospel , which had a Piece of Money in the Mouth , Matth. 17.27 . Verba sunt Speculum mentis . Bern. The Words are the Looking-glass of the Heart , they show what is within . Ex abundantia cordis . 4. A Man is given to Covetousness , when he doth so set his Heart upon worldly things , that for the love of them he will part with Heavenly . For the Wedge of Gold he will part with the Pearl of Price . The Young Man in the Gospel , when Christ said , Sell all , and come and follow me ; Abiit trist is , He went away sorrowful , Matth. 19.22 . He would rather part with Christ , than with his Earthly Possessions . Cardinal Burbon said , He would for go his part in Paradise , if he might keep his Cardinalship in Paris . When it comes to a critical point , that Men must either relinquish their Estate or Christ , and they will rather part with Christ and a good Conscience , than with their Estate , it is a clear Case they are possessed with the Devil of Covetousness . 5. A Man is given to Covetousness , when he over-loads himself with worldly Business . He hath many Irons in the Fire ; he is in this Sence a Pluralist , he takes so much business upon him , that he cannot find time to serve God ; he hath scarce time to eat his Meat , but no time to Pray . When a Man doth over-charge himself with the World , and as Martha , cumber himself about many things , that he cannot have time for his Soul , sure he is under the Power of Covetousness . 6. He is given to Covetousness , whose Heart is so set upon the World , that to get it he cares not what unlawful indirect means he useth ; he will have the World per fas & nefas : He will wrong and defraud , and raise his Estate upon the Ruines of another . Hos. 12.7 , 8. The Ballances of Deceit are in his Hand , he loveth to oppress . And Ephraim said , Yet I am become rich . Pope Sylvester the Second did sell his Soul to the Devil for a Popedom . Vse . Take heed and beware of Covetousness , Luke 12.15 . It is a direct Breach of this Tenth Commandment . Covetousness is a Moral Vice , it infects and pollutes the whole Soul. The Sin , ( 1. ) It is a Subtile Sin , a Sin that many do not so well discern in themselves : As some have the Scurvy , yet do not know it . This Sin can dress it self in the Attire of Vertue . It is called the Cloak of Covetousness , 1 Thess. 2.5 . Covetousness is a Sin that wears a Cloak , it cloaks it self under the Name of Frugality and good Husbandry . It hath many Pleas and Excuses for it self , more than any other Sin , as , the providing for ones Family . The more subtile the Sin is , the less discernable . ( 2 ) Covetousness is a dangerous Sin , it checks all that is good . It is an Enemy to Grace , it damps good Affections , as the Earth puts out the Fire . The Hedgehog in the Fable came to the Cony-burroughs in stormy Weather , and desir'd Harbour ; but when once he had gotten Entertainment , he set up his Prickles , and did never leave till he had thrust the poor Conies out of their Burroughs . So Covetousness by fair Pretences wins it self into the Heart , but as soon as you have let it in , it will never leave till it hath choked all good Beginnings , and thrust all Religion out of your Hearts . Covetousness hinders the Efficacy of the Word Preached . In the Parable the Thorns ( which Christ expounded to be the Cares of this Life ) choked the Good Seed , Matth. 13.7 . Many Sermons lie dead , buried in Earthly Hearts . We preach to Men to get their Hearts in Heaven ; but where Covetousness is predominant , it chains them to the Earth , and makes them like the Woman which Satan had bowed together , that she could not lift up her self , Luke 13.11 . You may as well bid an Elephant fly in the Air , as a covetous Man live by Faith. We Preach to Men to give freely to Christ's Poor ; but Covetousness makes them to be like him in the Gospel , who had a wither'd Hand , Mark 3.1 . They have a wither'd Hand , and cannot stretch it out to the Poor . It is impossible to be Earthly-minded and charitable-minded . Thus Covetousness obstructs the Efficacy of the Word , and makes it prove Abortive . Such whose Hearts are rooted in the Earth , will be so far from profiting by the Word , that they will be ready rather to deride it . Luke 16.14 . The Pharisees who were covetous derided him . ( 3. ) Covetousness is a Mother-Sin , a Radical Vice. 1 Tim. 6.10 . The Love of Money is the root of all Evil. — Quid non mortalia pectora cogit Auri sacra fames — Hor. He who hath this Spiritual Itch , a greedy desire of getting the World , hath in him the Root of all Sin. Covetousness is a Mother-sin . I shall make it appear that Covetousness is a Breach of all the Ten Commandments . 1. It breaks the First Commandment , Thou shalt have no other Gods but one . The covetous Man hath more God's than one ; Mammon is his God. He hath a God of Gold , therefore he is called an Idolater , Col. 3.5 . 2. Covetousness breaks the Second Commandment : Thou shalt not make any graven Image , thou shalt not bow down thy self to them . A covetous Man bows down , tho not to the graven Image in the Church , yet to the Graven Image in his Coyn. 3. Covetousness is a Breach of the Third Commandment , Thou shalt not take the Name of the Lord thy God in vain . Absalom's Design was to get his Fathers Crown , there was Covetousness ; but he talks of paying his Vow to God , there he took God's Name in vain . 4. Covetousness is a Breach of the Fourth Commandment , Remember the Sabbath-day to keep it holy . A Covetous Man doth not keep the Sabbath Holy : He will ride to Fairs on a Sabbath . Instead of reading in the Bible , he will cast up his Accounts . 5. Covetousness is a Breach of the Fifth Commandment , Honour thy Father and thy Mother . A covetous Person will not honour his Father , if he doth not feed him with Money : Nay , he will get his Father to make over his Estate to him in his Life-time , and so the Father shall be at the Sons Command . 6. Covetousness is a Breach of the Sixth Commandment , Thou shalt not kill . Covetous Ahab kill'd Naboth to get his Vineyard , 1 Kings 21.13 . How many have swum to the Crown in Blood ! 7. Covetousness is a Breach of the Seventh Commandment , Thou shalt not commit Adultery . Covetousness causeth Uncleanness . You read of the Hire of a Whore , Deut. 23.18 . An Adulteress for Money sets both Conscience and Chastity to Sale. 8. Covetousness is a Breach of the Eighth Commandment , Thou shalt not steal . Covetousness is the Root of Theft . Covetous Achan stole the Wedge of Gold. Therefore Thieves and Covetous are put together , 1 Cor. 6.10 . 9. Covetousness is a Breach of the Ninth Commandment , Thou shalt not bear false witness . What makes the Perjurer take a false Oath , but Covetousness ? He hopes for a Dividend . And , 10. It is plainly a Breach of the Last Commandment , Thou shalt not covet . The Mammonist covets his Neighbours House and Goods , and endeavours to get them into his own Hands . Thus you see how vile a Sin Covetousness is : It is a Mother-sin , it is a plain Breach of every one of the Ten Commandments . ( 4. ) Covetousness is a Sin dishonourable to Religion . For such as say their Hopes are Above , yet their Hearts are below . For them who profess to be above the Stars , to lick the Dust of the Serpent : To be born of God , yet buried in the Earth : How dishonourable is this to Religion ! The Lapwing wears a little Coronet on its Head , yet feeds on Dung. An Emblem of such as profess to be Crown'd Kings and Priests unto God , yet feed immoderately on these Terrene Dunghil Comforts . Ier. 45.5 . And seekest thou great things for thy self , seek them not . What thou Baruk , who art enobled by thy New Birth , and art illustrious by thy Office , a Levite , dost thou seek earthly things ? And seek them now ? When the Ship is sinking , art thou trimming thy Cabin ? O do not so degrade thy self , nor blot thy Scutcheon ! Seekest thou great things ? Seek them not . The higher Grace is , the less earthly should Christians be : The Higher the Sun is , the shorter always is the Shadow . 1. Covetousness exposeth us to God's Abhorrency . Psal. 10.3 . The Covetous whom the Lord abhorreth . A King abhors to see his Statue abused . God abhors to see a Man made in his Image should have the Heart of a Beast given to him . Who would live in such a Sin as makes him abhorr'd of God ? Whom God abhors he curseth , and God's Curse blasts where-ever it comes . 2. Covetousness precipitates Men to Ruine : It shuts them out of Heaven . Eph. 5.5 . This ye know , that no covetous Man , who is an Idolater , hath any Inheritance in the Kingdom of Christ and of God. What should a covetous Man do in Heaven ? God can no more converse with them , than a King can converse with a Swine . 1 Tim. 6.9 . They that will be rich fall into a Snare , and many hurtful Lusts , which drown Men in Perdition . A covetous Man is like a Bee that gets into a Barrel of Honey , and there drowns it self . He is like a Ferry-man that takes in so many Passengers to encrease his Fare , that he sinks his Boat. So a covetous Man takes in more Gold to the encreasing of his Estate , that he damns himself in Perdition . I have read of some Inhabitants near Athens , who lived in a very dry barren Island , and they took much pains to draw a River to this Island to water it , and make it fruitful ; but when they had opened the Passages , and brought the River to it , the Water brake in with such a Force , that it drowned the Land , and all the People in it . An Emblem of a Covetous Man ; he labours to draw Riches to him , and at last they come in in such abundance , that they drown him in Hell and Perdition . How many , to build up an Estate , pull down their Souls . Oh therefore fly from Covetousness . I shall next prescribe some Remedies against Covetousness . EXOD. XX. 17 . Thou shalt not covet thy Neighbour's House , thou shalt not covet thy Neighbours Wife , &c. I am in the next place to resolve a Question , How we may do to cure this Itch of Covetousness ? Resp. For Answer to this , I shall prescribe some Remedies and Antidotes against this Sin. 1. Faith. 1 Iohn 5.4 . This is the Victory over the World , even your Faith. The Root of Covetousness is , the Distrust of God's Providence . Faith believes God will provide . God who feeds the Birds will feed his Children . He who cloaths the Lillies , will cloath his Lambs : And so Faith overcomes the World. Faith is the Cure of Care. Faith not only purifies the Heart , but satisfies the Heart . Faith makes God our Portion , and so in him we have enough . Psal. 16.5 . The Lord is the Portion of mine Inheritance , the Lines are fallen unto me in pleasant places ; yea , I have a goodly Heritage . Faith by a Divine Chymistry extracts its chief Comforts out of God. A little with God is sweet . Thus Faith is a Remedy against Covetousness . Faith overcomes not only the Fear of the World , but the Love of the World. 2. The Second Remedy is , Judicious Consideration . ( 1. ) What poor things these things below are , that we should covet them . 1. They are below the worth of the Soul , which carries in it an Idea and Resemblance of God. The World is but the Workmanship of God , the Soul is the Image of God. 2. You covet that which will not satisfie you . Eccles. 5.10 . He that loveth Silver shall not be satisfied with Silver . Solomon had put all the Creatures in a Limbeck , and stilled out the Quintessence , and behold , All was Vanity , Eccles. 2.11 . Covetousness is a dry Dropsie ; the more a Man hath , the more he thirsts . Quo plus sunt potae , plus sitiuntur aquae . 3. Worldly things cannot remove Trouble of mind . King Saul being perplexed in Conscience , all his Crown-Jewels could not administer Comfort to him , 1 Sam. 28.15 . The things of the World will no more ease a troubled Spirit , than a Gold Cap will cure the Head-ach . 4. The things of the World , if you had more of them , cannot continue with you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isocr . The Creature hath a little Honey in its Mouth , but it hath Wings to fly away . Glass Mettal . These things either go from us , or we from them . What poor things are these to covet ? ( 2. ) Second Consideration . The Frame and Contexture of the Body . God hath made the Face to look upwards towards Heaven . Os Homini sublime dedit , coelumque tueri Iussit — Ovid. Anatomists observe , that whereas other Creatures have but Four Muscles to their Eyes , Man hath a Fifth Muscle , by which he is able to look up to Heaven . And as for the Heart , it is made like a Glass Viol , narrow and contracted downwards , but wide and broad upwards . And as the Frame and Contexture of the Body teacheth us to look to things Above , so especially the Soul is planted in the Body , as a Divine Sparkle to ascend upwards . Can it be imagined that God gave us intellectual Immortal Souls , to covet only Earthly things ? What wise Man would fish for Gudgeons with Golden Hooks ? Did God give us Glorious Souls , only to fish for the World ? Sure our Souls are made for an higher End ; to aspire after the enjoyment of God in Glory . ( 3. ) Third Consideration . The Examples of those who have been Contemners and Despisers of the World. The Primitive Christians , as Clemens Alexandrinus observes , were sequestred from the World , and where wholly taken up in Converse with God ; they lived in the World above the World. Like the Birds of Paradise , who soar above in the Air , and seldom or never touch with their Feet upon Earth . Luther saith , That he was never tempted to this Sin of Covetousness . The Saints of old , tho they did live in the World , they did trade in Heaven . Phil. 3.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Conversation is in Heaven . The Greek Word signifies , our Commerce , or Traffick , or Burghership is in Heaven . Enoch walked with God , Gen. 5.24 . His Affections were sublimated , he did take a turn in Heaven every Day . The Righteous are compared to a Palm-Tree , Psal. 92.12 . Philo observes , That whereas all other Trees have their Sap in their Root , the Sap of the Palm-tree is towards the Top. The Emblem of the Saints , whose Hearts are above in Heaven , where their Treasure is . 3. The Third Remedy . Covet Spiritual things more , and you will Covet earthly things less . Covet Grace . Grace is the best Blessing ; it is the Seed of God , 1 Iohn 3.9 . The Angels Glory : covet Heaven . Heaven is the Region of Happiness , 't is the most pleasant Climate . Did we covet Heaven more , we should covet Earth less . They that stand on the top of the Alps , the great Cities of Campania seem but as small Villages in their Eye . If we could have our Hearts more fixed upon the Ierusalem above , how would all Worldly things disappear , and be as nothing in our Eye . We read of an Angel coming down from Heaven , who did tread with his right Foot on the Sea , and with his left Foot on the Earth , Rev. 10.2 . Had we but once been in Heaven , and viewed the Superlative Glory of it , how might we in an holy Scorn trample with one Foot upon the Earth , and with the other Foot upon the Sea. Oh covet after Heavenly things . There is the Tree of Life , the Mountains of Spices , the Rivers of Pleasure , the Honey-comb of God's Love dropping , the Delights of Angels , the Flower of Joy fully ripe and blown . There is the pure Air to breath in ; no Fogs nor Vapors of Sin arise to infect that Air , but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams . O let your Thoughts and Delights be always taken up about the City of Pearl , the Paradise of God. Did we covet Heavenly things more , we should covet earthly things less . It is reported after Lazarus was raised from the Grave , he was never seen to smile or be delighted with the World after . Were our Hearts rais'd by the Power of the Holy Ghost up to Heaven , we should not be much taken with Earthly things . 4. The Fourth Remedy . Pray for an Heavenly Mind . Lord , let the Loadstone of thy Spirit draw my Heart upward . Lord , dig the Earth out of my Heart ; teach me how to possess the World , and not love it ; how to hold it in my hand , and not let it get into my Heart . So much for the Commandment in General , Thou shalt not cover . ( 2. ) I shall speak of it more Particularly : Thou shalt not covet thy Neighbours House , thou shalt not covet thy Neighbours Wife , &c. Observe here the Holiness and Perfection of God's Law. It forbids the Motus primo primi , the First Motions and Risings of Sin in the Heart , Thou shalt not covet . The Laws of Men take hold of the Actions , but the Law of God goes further , it forbids not only the Actions , but the Affections . Thou shalt not covet thy Neighbours House . It is not said , Thou shalt not take away his House : But , Thou shalt not covet it . These Lustings and Desires after the Forbidden Fruit are sinful . Rom. 7.7 . The Law hath said , Thou shalt not covet . Tho the Tree bears no bad Fruit , it may be faulty at the Root . Tho a Man doth not commit Gross Sin , yet who can say his Heart is pure ? There may be a Faultiness at the Root , there may be sinful Covetings and Lustings in the Soul. Vse . Let us be humbled for the Sin of our Nature , the Risings of Evil Thoughts , coveting that which we ought not . Our Nature is a Seed-Plot of Iniquity ; it is like Charcoal , that is ever sparkling . The Sparkles of Pride , Envy , Covetousness , arise in the Mind . How should this humble us ! If there be not sinful Actings , there are sinful Covetings . Let us pray for mortifying Grace , which may be like the Water of Jealousie , to make the Thigh of Sin to rot . But to come to the Words more nearly , Thou shalt not covet thy Neighbours House , nor thy Neighbours Wife , &c. Quest. Why is the House put before the Wife ? In Deuteronomy the Wife is put first , Deut. 5.21 . Neither shalt thou desire thy Neighbours Wife , neither shalt thou covet thy Neighbours House . Here the House is put first . Resp. In Deuteronomy the Wife is set down first in respect of her Value . She ( if a good Wife ) is of far greater Value and Estimate than the House . Prov. 31.10 . Her Price is far above Rubies . She is the Furniture of the House , and this Furniture is more worth than the House . When Alexander had overcome King Darius in Battel , Darius seemed not to be much dismayed . But when he heard his Wife was taken Prisoner , now his Eyes like Spouts did gush forth Water , as valuing his Wife dearer than his Life . But yet in this place in Exodus , the House is put before the Wife : The Reason is , Because the House is first in Order . The House is erected before the Wife can live in it . The Nest is built before the Bird is in it . The Wife is first esteemed , but the House must be first provided . 1. Then , Thou shalt not covet thy Neighbours House . How depraved is Man since the Fall ! Man knows not how to keep within Bounds , but is coveting more than his own . Ahab one would think had enough ; he was King , and one would suppose his Crown-Revenues should have contented him ; but still he was coveting more ; Naboth's Vineyard was in his Eye , and stood near the Smoak of his Chimney , and he could not be quiet till he had it in Possession . Were there not so much Coveting , there would not be so much Bribing . One Man pulls away anothers House from him . It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him . 2. Thou shalt not covet thy Neighbours Wife . This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. Thou shalt not covet thy Neighbours Wife . It was the Devil that sowed another Man's Ground , Matth. 13.25 . But how is the Hedge of this Commandment trodden down in our Times ! There be many who do more than covet their Neighbours Wives , they take them . Deut. 27.20 . Cursed be he that lies with his Fathers Wife , and all the People shall say Amen . If it were to be proclaimed , Cursed be he that lies with his Neighbours Wife , and all that were guilty should say Amen , how many would curse themselves ! 3. Thou shalt not covet thy Neighbours Man-servant , nor his Maid-servant . Servants , when Faithful , are a Treasure . What a true and trusty Servant had Abraham , he was his Right-hand ! How prudent and faithful was he in the matter he was entrusted with , in getting a Wife for his Masters Son ! Gen. 24.9 . And surely , it would have gone near to Abraham to have had any one enticed away his Servant from him . But this Sin of coveting Servants is common . If one hath a better Servant , others will be inveigling and laying Baits for him , and endeavour to draw him away from his Master . This is a Sin against the Tenth Commandment . To steal away anothers Servant by Enticement , is no better than Thievery . 4. Nor his Ox , nor his Ass , nor any thing that is thy Neighbours . Were there not coveting of Ox and Ass , there would not be so much stealing . First Men break the Tenth Commondment by coveting , and then they break the Eighth Commandment by stealing . It was an excellent Appeal that Samuel made to the People , 1 Sam. 12.3 . Witness against me before the Lord , whose Ox have I taken , or whose Ass , or whom have I defrauded . And it was a brave Speech of St. Paul , Acts 20.33 . I have coveted no Man's Gold , or Silver , or Apparel . Quest. But what means may we use to keep us from coveting that which is our Neighbours ? Ans. The best Remedy is Contentation . If we are content with our own , we shall not covet that which is anothers . St. Paul could say , I have coveted no Man's Gold or Silver . Whence was this ? It was from Contentment . Phil. 4.11 . I have learned in whatever state I am , therewith to be content . Content saith , as Iacob , Gen. 33.11 . I have enough : I have a Promise of Heaven , and have sufficient to bear my Charges thither , I have enough . And he who hath enough will not covet that which is anothers . Be content : And the best way to be contented is , ( 1. ) Believe that Condition best which God carves out to you by his Providence . If God had seen it fit for us to have more , we should have had it ; but his Wisdom sees this best for us . Perhaps we could not manage a great Estate , it is hard to carry a full Cup without spilling , and a full Estate without sinning . Great Estates may he Snares ; a Boat may be overturned by having too great a Sail. The believing that Estate best God carves us , makes us content ; and being contented , we will not covet that which is anothers . ( 2. ) The way to be content with such things as we have , and not to covet anothers , is to consider the less Estate we have , the less Account we shall have to give at the last Day . Every Person is a Steward , and must be accountable to God. They who have great Estates , have the greater Reckoning . God will say , What good have you done with your Estates ? Have you honoured me with your Substance ? Where are the poor you have fed and cloathed ? If you cannot give a good Account , it will be sad . This may make us contented with a less Portion : To consider , the less Estate , the less Account we have to give : The less Riches , the less Reckoning . This is the way to have Contentment , and no better Antidote against coveting that which is anothers , than being content with that which is our own . So much for the Commandments . Quest. Is any Man able perfectly to keep the Commandments of God ? Answ. No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God , but doth daily break them in Thought , Word and Deed ? Iames 3.2 . In many things we offend all . Man in his Primitive State of Innocency was endued with Ability to keep the whole Moral Law. Adam had rectitude of Mind , Sanctity of Will , Perfection of Power . Adam had the Copy of God's Law written in his Heart ; no sooner did God command , but he did obey . As the Key is suited to all the Wards in the Lock , and can open them ; so Adam had a Power suited to all God's Commands , and could obey them . Adam's Obedience did exactly run parallel with the Moral Law , as a well-made Dial goes exactly with the Sun. Man in Innocency was like a well-tuned Organ , he did sweetly tune to the Will of God. He was adorned with Holiness as the Angels , but not confirmed in Holiness as the Angels . Adam was Holy but Mutable ; he fell from his Purity , and we with him . Sin cut the Lock of Original Righteousness where our Strength lay . Sin hath brought such a Languor and Faintness into our Souls , and hath so weakned us , that we shall never recover our full Strength till we put on Immortality . The thing I am now to demonstrate is , That we cannot yield perfect Obedience to the Moral Law. — In many things we offend all . 1. The Case of an Vnregenerate Man is such , that he cannot perfectly obey all God's Commands . He may as well touch the Stars , or span the Ocean , as yield exact Obedience to the Law. A Person unregenerate cannot act Spiritually , he cannot pray in the Holy Ghost , he cannot live by Faith , he cannot do Duty out of love to Duty ; and if he cannot do Duty Spiritually , then much less Perfectly . Now that a Natural Man cannot yield perfect Obedience to the Moral Law , is evident : ( 1. ) Because he is Spiritually dead , Eph. 2.1 . And being so , how can he keep the Commandments of God perfectly ? A dead Man is not fit for Action . A Sinner hath the Symptoms of Death upon him . 1. He hath no Sense ; a Dead Man hath no Sense : He hath no Sense of the Evil of Sin , of God's Holiness and Veracity ; therefore he is said to be without feeling , Eph. 4.19 . 2. He hath no Strength , Rom. 5.6 . What Strength hath a dead Man ? A Natural Man hath no Strength to deny himself , to resist Temptation ; he is dead : And can a dead Man fulfill the Moral Law ? ( 2. ) A natural Man cannot perfectly keep all God's Commandments , because he is so interlarded with Sin. He is born in Sin , Psal. 51.5 . Iob 15.16 . — He drinks Iniquity as Water . All the Imagination of his Thoughts are evil , and only evil , Gen. 6.5 . Now the least Evil Thought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Breach of the Royal Law : And if there be Defection , there cannot be Perfection . And as a natural Man hath no Power to keep the Moral Law , so he hath no Will. He is not only Dead , but worse than dead . A dead Man doth no Hurt , but there is a Life of Resistance against God goes along with the Death of sin ? A Natural Man not only cannot keep the Law through Weakness , but he breaks it through Wilfulness . Ier. 44.17 . We will do whatsoever goeth out of our Mouth , to burn Incense to the Queen of Heaven . 2. As the Unregenerate cannot keep the Moral Law perfectly , so neither the Regenerate . Eccles. 7.20 . There is not a just Man upon the Earth that doth good and sinneth not : Nay , that sins not in doing good . There 's that in the best Actions of a Righteous Man that is damnable , if God should weigh him in the Ballance of Justice . Alas ! How are his Duties Fly-blown . He cannot pray without wandring , nor believe without doubting . Rom. 7.18 . To me to will is present , but how to perform I find not . In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How to do it thoroughly I find not . Paul , tho a Saint of the first Magnitude , was better at willing , than at performing . Mary asked where they had laid Christ : She had a mind to have carried him away , but she wanted Strength : So the Regenerate have a Will to obey God's Law perfectly , but they want Strength : Their Obedience is weak and sickly : The Mark they are to shoot at is perfection of Holiness ; tho they take a right Aim , yet do what they can they shoot short . Rom. 7.19 . The Good which I would I do not . A Christian , while he is serving God , is hindred . Like a Ferry-man that plies the Oar , and rows hard , but a Gust of Wind carries him back again . So saith Paul , The Good I would I do not ; I am driven back by a Temptation . Now if there be any Failure in our Obedience , we cannot make a perfect Commentary upon God's Law. No Christian alive can write a Copy of Holiness without blotting . The Virgin Mary's Obedience was not perfect , she needed Christ's Blood to wash her Tears . Aaron was to make Atonement for the Altar , Exod. 29.37 . to show that the most holy Offering hath Defilement in it , and needs Atonement to be made for it . Quest. 1. But if Man hath not power to keep the whole Moral Law , then why doth God require that of Man , which he is not able to perform ? How doth this stand with his Iustice ? Answ. Tho Man hath lost his Power of Obeying , God hath not lost his Right of Commanding . If a Master entrusts a Servant with Money to lay out , and the Servant spends it dissolutely , may not the Master justly demand this Money ? God gave us a Power to keep the Moral Law ; we by tampering with Sin lost it : But may not God still call for perfect Obedience ? Or in case of Default , justly punish us ? Quest. 2. But why doth God suffer such an Impotency to lie upon Man , that he cannot perfectly keep the Law ? Answ. The Lord doth it ( 1. ) To humble us . Man is a self-exalting Creature , and if he hath but any thing of Worth , he is ready to be puffed up : But when he comes to see his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Deficiencies and Failings , and how far short he comes of the Holiness and Perfection God's Law requires ; this is a means to pull down his Plumes of Pride , and lay them in the Dust. He weeps over his Impotency , he blusheth for his Leprous Spots ; he saith as Iob , I abhor my self in Dust and Ashes . ( 2. ) God lets this Impotency and Infirmness lie upon us , that we may have recourse to Christ to obtain Pardon for our Defects , and to sprinkle our best Duties with his Blood. When a Man sees himself indebted , he owes perfect Obedience to the Law , but he hath nothing to pay : This makes him fly to Christ to be his Friend , and answer all the Demands and Challenges of the Law , and set him free in the Court of Justice . Vse I. Is matter of Humiliation for our Fall in Adam . In the State of Innocency we were perfectly holy ; our Minds were crowned with Knowledge , and our Wills as a Queen did sway the Scepter of Liberty : But now we may say as Lam. 5.16 . The Crown is fallen from our Head. We have lost that Power which was Inherent in us . When we look back to our Primitive Glory , when we s●ined as Earthly Angels , we may take up Iob's Words , Chap. 29.2 . O that it were as in Months past ! O that it were with us as at first , when there was no Stain upon our Virgin-Nature , when there was a perfect Harmony between God's Law , and Man's Will. But alas ! Now the Scene is alter'd , our Strength is gone from us , we tread awry every Step ; we come below every Precept ; our Dwarfishness will not reach the Sublimity of God's Law ; we fail in our Obedience ; and while we fail , we forfeit . This may put us in close Mourning , and spring a Leak of Sorrow in all our Souls . Vse II. 1 st . Br. Confutation . It confutes the Arminians , who cry up the Power of the Will : They hold they have a Will to save themselves . But , by Nature we not only want Strength , Rom. 5.6 . but we want Will to that which is Good. The Will is not only full of Impotency , but Obstinacy . Psal. 81.11 . Israel would none of me . The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will , forget Phil. 2.13 . It is God that worketh in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both to will and to do . If the Power be in the Will of Man , then what needs God to work in us to Will ? If the Air can enlighten it self , what needs the Sun to shine ? Such as talk of the Power of Nature , and the Ability they have to save themselves , they disparage Christ's Merits . I may say as Gal. 5.4 . Christ is become of no effect to them . This I affirm , Such as advance the Power of their Will in matters of Salvation , without the Medicinal Grace of Christ , do absolutely put themselves under the Covenant of Works . And now I would ask them , Can they perfectly keep the Moral Law ? Malum oritur ex quolibet defectu . If there be but the least Defect in their Obedience , they are gone . For one sinful Thought the Law of God curseth them , and the Justice of God arraigns them . Confounded be their Pride , who cry up the Power of Nature , as if by their own inherent Abilities they could rear up a Building , the top whereof should reach to Heaven . 2 d. Br. It confutes a sort of People that brag of Perfection ; and according to that Principle , they can keep all God's Commandments perfectly . I would ask these , Have they at no time a vain Thought come into their Mind ? if they have , then they are not perfect . The Virgin Mary was not perfect ; tho' her Womb were pure ( being overshadowed with the Holy Ghost ) yet her Soul was not perfect . Christ doth tacitly imply a Failing in her , Luke 2.49 . And are they more perfect than the Blessed Virgin was ? Such as hold Perfection , need not confess Sin. David confessed Sin , Psal. 32.6 . And Paul confessed Sin , Rom. 7.24 . But they are got beyond David and Paul ; they are perfect , they never transgress ; and where there is no Transgression , what needs Confession ? 2. If they are perfect , they need not ask Pardon : They can pay God's Justice what they owe ; therefore what need they pray , Forgive us our Debts ? O that the Devil should rock Men so fast asleep , as to make them dream of Perfection . And whereas they bring that , Phil. 3.15 . Let us therefore as many as be Perfect be thus minded . Answ. Perfection there is meant of Sincerity . God is best able to interpret his own Word , he calls Sincerity Perfection . Iob 1.8 . A perfect and an upright Man. But who is exactly perfect ? A Man full of Diseases may as well say he is healthful , as a Man full of Sin say he is perfect . Vse III. To Regenerate Persons . Tho you fail in your Obedience , and cannot keep the Moral Law exactly , yet be not discouraged . Quest. What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience ? Resp. 1. That a Believer is not under the Covenant of Works , but under the Covenant of Grace . The Covenant of Works requires perfect , personal , perpetual Obedience . But in the Covenant of Grace God will make some Abatements : He will accept of less than he required in the Covenant of Works . ( 1. ) In the Covenant of Works God required Perfection of Degrees . In the Covenant of Grace he accepts Perfection of Parts : There he required perfect Working , here he accepts sincere Believing . In the Covenant of Works God required us to live without Sin ; in the Covenant of Grace God accepts of our Combat with Sin. ( 2. ) Tho a Christian cannot in his own Person perform all God's Commandments , yet Christ as his Surety , and in his stead hath fulfilled the Law for him , and God accepts of Christ's Obedience , which is perfect , to satisfie for that Obedience which is imperfect : Christ being made a Curse for Believers , all the Curses of the Law have their Sting pulled out . ( 3. ) Tho a Christian cannot keep the Commands of God to Satisfaction , yet he may to Approbation . Quest. How is that ? Answ. 1. He gives his full Assent and Consent to the Law of God. Rom. 7.12 . The Law is Holy and Iust. There was Assent in the Judgment . Rom. 7.16 . I consent to the Law. There was Consent in the Will. 2. A Christian mourns that he cannot keep the Commandments fully : When he fails , he weeps : He is not angry with the Law , because it is so strict ; but he is angry with himself because he is so deficient . 3. He takes a sweet complacential Delight in the Law. Rom. 7.22 . I delight in the Law of God , in the inward Man. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I take Pleasure in it . Psal. 119.97 . O how love I thy Law ! Tho a Christian cannot keep God's Law , yet he loves his Law. Tho he cannot serve God perfectly , yet he serves him willingly . 4. It is his cordial Desire to walk in all God's Commands . Psal. 119.5 . O that my ways were directed to keep thy Statues . Tho his Strength fails , yet his Pulse beats . 5. He doth really endeavour to obey God's Law perfectly , and wherein he comes short , he runs to Christ's Blood to make Supply for his Defects . This cordial Desire and real Endeavour God esteems as perfect Obedience . 2 Cor. 8.12 . If there be a willing mind , it is accepted . Let me hear thy Voice , for sweet is thy Voice , Cant. 2.14 . Tho the Prayers of the Righteous are mixed with Sin , yet God sees they would pray better ; God picks out the Weeds from the Flowers ; he sees the Faith , and winks at the Failing . The Saints Obedience , tho it falls short of Legal Perfection , yet having Sincerity in it , and Christ's Merits mix'd with it , finds gracious Acceptance . When the Lord sees endeavours after Perfect Obedience , this he takes well at our Hands : As a Father that receives a Letter from his Child , tho' there be Blots in the Letters and False Spellings , yet the Father takes all in good Part. O what Blottings are there in our Holy Things ! But God is pleas'd to take all in good part . Saith God , It is my Child , and he would do better if he could ; I will accept it . Quest. Are all the Transgressions of the Law equally heinous ? Answ. Some Sins in themselves , and by reason of several Aggravations , are more hainous in the sight of God than others . Iohn 19.11 . He that delivered me unto thee hath the Greater Sin. The Stoick Philosophers held , that all Sins were equal . But this Scripture clearly holds forth , that there is a gradual difference in Sin : Some are greater than others : Some are mighty Sins , Amos 5.12 . And crying Sins , Gen. 18.21 . Every Sin hath a Voice to speak , but some Sins cry . As some Diseases are worse than others , and some poysons more venomous ; so some Sins are more heinous , Ezek. 16.47 . Ier. 16.12 . You have done worse than your Fathers , your Sins have exceeded theirs . Some Sins have a blacker Aspect than others . To clip the King's Coyn is Treason , but to strike his Person is an higher degree of Treason . A vain Thoughr is a Sin , but a blasphemous Word is a greater Sin. That some Sins are greater than others , appears , ( 1. ) Because there was difference in the Offerings under the Law. The Sin-offering was greater than the Trespass-Offering . ( 2. ) Because some Sins are not capable of Pardon as others are , therefore they must needs he more heinous , as the Blasphemy against the Holy Ghost , Matth. 12.31 . ( 3. ) Because some Sins have a greater Degree of Punishment than others . Matth. 23.14 . Ye shall receive greater Damnation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Shall not the Iudge of all the Earth do right ? God would not punish one more than another , but that his Sin is greater . It is true , all Sins are equally hainous in respect of the Object , or the Person against whom Sin is committed , ( viz. ) The Infinite God. But in another Sence all Sins are not alike hainous . Some Sins have more bloody Circumstances in them , which are like the Die to the Wooll , to give it a deeper Colour . Quest. What Sins may be said to be more hainous than others ? Resp. 1. Such Sins as are committed without any occasion offered : A Man swears or is angry , and hath no Provocation . The less the occasion of Sin is , the greater is the Sin. ( 2. ) Such Sins are more hainous that are committed presumptuously . Under the Law there was no Sacrifice for Presumptuous Sins , Numb . 15.30 . Quest. What is it to sin presumptuously , which doth heighten and aggravate Sin , and make it more hainous ? Answ. To sin presumptuously , is to sin against Convictions and Illuminations , or an enlightned Conscience . Iob 24.13 . They are of those that rebell against the Light. Conscience , like the Cherubim , stands with a Flaming Sword in its Hand , to deterr the Sinner , yet he will sin . Did not Pilat sin against Conviction , and with an high hand , in condemning Christ ? He knew that of Envy the Jews had delivered him , Matth. 27.18 . He confessed he found no fault with him , Luke 23.14 . And his own Wife sent to him , Have nothing to do with that just Man , Matth. 27.19 . Yet , for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously , against an enlightned Conscience . To sin ignorantly doth something extenuate and pare off the Guilt . Iohn 15.22 . If I had not come , ye had had no sin . That is , your Sin had been less . But to sin against Illuminations and Convictions , doth inhance and accent Mens Sins . These Sins make deep Wounds in the Soul. Other Sins fetch Blood , these are a Stab at the Heart . Quest. How many ways doth a Man Sin against Illuminations and Convictions ? Answ. 1. When he lives in the total neglect of Duty . He is not ignorant that it is a Duty to read the Word , yet he lets the Bible lie by as rusty Armour , that he seldom makes use of . He is convinced that it is a Duty to pray in his Family , yet he can go Days and Months , and God never hear of him . He calls God Father , but never asks him Blessing . Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses , and make way for a Curse to be rained down upon their Table . 2. When a Man lives in the same Sins which he condemns in others . Rom. 2.1 . Thou that judgest another dost the same things . As Austin saith of Seneca , He wrote against Superstitions , yet he worshipped those Images which he reproved . One Man condemns another for rash censuring , yet lives in the same Sin himself . A Master reproves his Apprentice for Swearing , yet he himself Swears . The Snuffers of the Tabernacle were of pure Gold. They who reprove and snuff the Vices of others , had need themselves to be free from those Sins . The Snuffers must be of Gold. 3. When a Man sins after Vow . Psal. 56.12 . Thy Vows , O God , are upon me . A Vow is a Religious Promise made to God to dedicate our selves to him . A Vow is not only a Purpose , but a Promise . Every Votary makes himself a Debtor , he binds himself to God in a solemn manner . Now to Sin after Vow , to vow himself to God , and give his Soul to the Devil , must needs be against the highest Convictions . 4. When a Man sins after Counsels , Admonitions , Warnings , he cannot plead Ignorance : The Trumpet of the Gospel hath been blown in his Ears , and sounded a Retreat to call him off from his Sins ; he hath been told of his Injustice , living in Malice , keeping bad Company , yet he would venture upon Sin. This is to sin against Conviction ; it aggravates the Sin , and is like a Weight put in the Scale , to make his Sin weigh the heavier . If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place , yet if the Mariner will fail there , and split his Ship , it is Presumption ; and if he be cast away , who will pity him ? 5. When a Man sins against express Comminations and Threatnings . God hath thundered out Threatnings against such Sins . Psal. 66.21 . God shall wound the hairy Scalp of such an one as goes on still in his Trespasses . Yet tho God set the point of his Sword to the Breast of a Sinner , yet he will commit Sin. The Pleasure of Sin doth more delight him , than the Threatnings affright him . He , like the Liviathan , laughs at the shaking of a Spear , Iob 41.29 . Nay , he derides God's Threatnings . Isa. 5.19 . Let him make speed and hasten his Work that we may see it . We have heard much what God intends to do , and of Judgment approrching , we would fain see it . For Men to see the Flaming Sword of God's Threatnings brandished , yet to strengthen themse●ves in Sin , is in an high manner to sin against Illumination and Conviction . 6. When a Man sins under Affliction . God doth not only thunder by Threatning , but hath let his Thunderbolt fall ; he hath inflicted Judgments on a Person , he may read his Sin in his Punishment , yet he sins : His Sin was Vncleanness ; he hath wasted his Strength as well as his Estate ; he hath had a Fit of Apoplexy , yet tho he feels the smart of Sin , he retains the Love of Sin. This is to sin against Conviction . 2 Chron. 28.22 . In his Distress did he trespass yet more : this is that King Ahaz . This doth inhance and make the Sin greater than other Sins : For sinning against an enlightned Conscience , First , Is full of Obstinacy and Pertinaciousness . Men can give no Reason , make no Defence for their Sins , yet they are resolved to hold fast Iniquity . This is desperate Wilfulness : And Voluntas est regula & mensura actionis , The more of the Will in a Sin , the greater the Sin. Ier. 18.12 . We will walk after our own Devices . Tho there be Death and Hell every step , we will march on under Satan's Colours . This made the Sin of the Apostate Angels so great , because it was wilful ; they had no Ignorance in their Mind , no Passion to stir them up , there was no Tempter to deceive them , but they sinn'd obstinately and out of Choice . Secondly , To sin against Convictions and Illuminations , is joyn'd with slighting and contempt of God. It is bad for a Sinner to forget God , but it is worse to contemn him . Prov. 10.13 . Wherefore do the wicked contemn God ? An enlightned Sinner knows that by his Sin he disobligeth and angers God ; but he cares not whether God be pleased or no , he will have his Sin. Therefore such an one is said to reproach God. Numb . 15.30 . The Soul that doth ought presumptuously , the same reproacheth the Lord. Every Sin displeaseth God , but sins against an enlightned Conscience reproach the Lord. To contemn the Authority of a Prince , is a Reproach done to him . Thirdly , It is accompanied with Impudency . Fear and Shame are banished , the Vail of Modesty is laid aside . Zeph. 3.5 . The Vnjust knoweth no shame . Iudas knew Christ was the Messiah , he was convinced of it by an Oracle from Heaven , and by the Miracles he wrought , and yet he impudently goes on in his Treason ; nay , when Christ said , He that dips his Hand with me in the Dish , he shall betray me . And Iudas knew Christ meant him : And when Iudas was going about his Treason , Christ pronounced a Wo to him , Luke 22.22 . yet for all that he proceeded in his Treason . Thus to sin presumptuously , against an enlightned Conscience , dies the Sin of a crimson Colour , and makes it greater than other Sins . ( 3. ) Such Sins are more hainous than others , which are Sins of Continuance . The continuing of Sin is the inhancing of Sin. He who plots Treason , makes himself a greater Offender . Some Men's Heads are the Devil's Mint-house , they are minting of Mischief . Rom. 1.30 . Inventers of evil things . Some invent new Oaths , others new Snares : Such were those Presidents that invented a Decree against Daniel , and got the King to sign it , Dan. 6.9 . ( 4. ) Those Sins are greater which proceed from a Spirit of Malignity . To malign Holiness is Diabolical . 'T is a Sin to want Grace , it is worse to hate it . In Nature there are Antipathies , as between the Vine and Lawrel . Some have an Antipathy against God because of his Purity . Isa. 30.11 . Cause the Holy One of Israel to cease from before us . Sinners , if it lay in their Power , would not only Unthrone God , but Unbe God. If they could help it , God should be no longer God. This Sin is boil'd up to a greater height . ( 5. ) Those Sins are of a greater Magnitude , which are mixed with Ingratitude . God cannot endure of all things to have his kindness slighted . God's Mercy is seen in reprieving Men so long , in wooing them by his Spirit and Ministers to be reconciled , in crowning them with so many Temporal Blessings ; now to abuse all this Love , when God hath been filling up the Measure of his Mercy , that Men should fill up the Measure of theit Sins ! This is high Ingratitude , and doth make their Sins of a deeper Crimson . Some are worse for Mercy . The Vulture ( saith Aelian ) draws Sickness from Perfumes : So the Sinner contracts Evil from the sweet Perfumes of God's Mercy . The English Chronicle reports of one Parry , who being condemned to die , Queen Elizabeth sent him his Pardon ; and after he was pardoned , he conspired and plotted the Queens Death . Just ●o some deal with God ; he bestows Mercy , and they plot Treason against him . Isa. 1.2 . I have nourished and brought up Children , and they have rebelled against me . The Athenians , in lieu of the good Service Themistocles had done them , banished him their City . The Snake in the Fable being frozen , stung him that gave it Warmth . Certainly sins against Mercy are far more hainous . ( 6. ) Those Sins are more hainous than other , which are committed with Delectation . A Child of God may sin through a Surprizal , or against his Will. Rom. 7.19 . The Evil which I would not , that do I. Like one that is carried down the Stream involuntarily . But to sin with Delight , doth heighten and greaten the Sin : A sign the Heart is in the Sin. Hos. 4.8 . They set their Heart on their Iniquity . As a Man follows his Gain with Delight . Rev. 22.15 . Without are Dogs , and whosoever loveth and maketh a Lie. To tell a Lie is a sin , but to love to tell a Lie is a greater sin . ( 7. ) Those sins are more hanous than others , which are committed under a pretence of Religion . To couzen and defraud is a sin , but to do it with a Bible in ones Hand is a double sin . To be unchaste is a sin , but to put on a Mask of Religion to play the Whore , makes the sin the greater . Prov. 7.14 . I have Peace-offerings with me ; this day have I paid my Vows , come let us take our fill of Love. She speaks as if she had been at Church , and had been saying her Prayers ; who would ever have suspected her of Dishonesty ? But behold her Hypocrisie ; she makes her Devotion a Preface to Adultery . Luke 20.47 . Who devour Widows Houses , and for pretence make long Prayers . This sin was not in making long Prayers , ( for Christ was a whole Night in Prayer ) but to make long Prayers that they might do unrighteous Actions , did make their sin more horrid . ( 8. ) Sins of Apostacy are more hainous than other . Demas forsook the Truth , 2 Tim. 4.10 . and afterwards became a Priest in an Idol Temple , saith Dorotheus . To fall is a sin , but to fall away is a greater sin . Apostates cast a Disgrace upon Religion . The Apostate ( saith Tertullian ) seems to put God and Satan in the Ballance , and having weighed both their Services , prefers the Devils Services , and proclaims him to be the best Master . In which respect the Apostate is said to put Christ to open Shame , Heb. 6.6 . This dies a sin in grain , and makes it greater . It is a sin not to profess Christ , but it is a greater to deny him . Not to wear Christ's Colours is a sin , but to run from his Colours is a greater Sin. A Pagan sins less than a Baptized Renegado . ( 9. ) To persecute Religion , makes sin greater , Acts 7.22 . To have no Religion is a sin , but to endeavour to destroy Religion is a greater . Antiochus Epiphanes took more tedious Journies , and run more hazards , to vex and oppose the Jews , than all his Predecessors had done in obtaining Victories . Herod added this above all , that he put Iohn in Prison . He sinned before by Incest ; but by imprisoning the Prophet , this added to his sin , and made it greater . Persecution fills up the Measure of sin . Matth. 23.32 . Fill you up the measure of your Fathers . If you pour in a Porringer of Water into a Cistern , that adds something to it ; but pour in a Bucket full or two , and that fills up the measure of the Cistern . So Persecution fills up the measure of sin , and makes it greater . ( 10. ) To sin malitiously , makes sin greater . Aquinas and other of the School-men place the sin against the Holy Ghost in Malice . The Sinner doth all he can to vex God , and despight the Spirit of Grace , Heb. 10.29 . Thus Iulian , who threw up his Dagger in the Air , as if he would have been revenged upon God. This swells sin to its full bigness , it cannot be greater . When a Man is once come to this , blasphemously to despight the Spirit , there is but one step lower he can fall , and that is to Hell. ( 11. ) & ult . It aggravates sin , and makes it greater , when a Man not only sins himself , but endeavours to make others sin . 1. Such as teach Errors to the People , who decry Christ's Deity , or deny his Vertue , making him only a Political Head , not an Head of Influence ; who preach against the Morality of the Sabbath , or the Immorality of the Soul. These Mens sins are greater than others . If the Breakers of God's Law sin , what do they that teach Men to break them ? Matth. 5.19 . 2. Such as destroy others by their bad Example . The swearing Father hath taught his Son to swear , and damned him by his Example . These Mens sins are greater than others , and they shall have an hotter place in Hell. Vse . You see all sins are not Equal , some are more grievous than others , and bring greater Wrath ; therefore especially take heed of these Sins . Psal. 19.13 . Keep hack thy Servant from presumptuous sins . The least sin is bad enough , you need not aggravate your sins , and make them more hainous . He that hath a little Wound will not make it deeper . Oh beware of those bloody Circumstances which greaten your sin , and make it more hainous . The higher a Man is in sinning , the lower he shall lie in Torment . Quest. What doth every Sin deserve ? Answ. " God 's Wrath and Curse both in this Life , and that which is to come . Matth. 25.41 . Depart from me ye cursed into everlasting Fire . — Man having sinned , is like a Favourite turn'd out of the King's Favour , and deserves the Wrath and Curse of God. ( 1. ) God's Curse , Gal. 3.10 . As when Christ cursed the Fig-tree , it withered , Matth. 21.19 . So when God curseth any , he withers in his Soul. God's Curse blasts where-ever it comes . ( 2. ) God's Wrath ; which is nothing else but the Execution of God's Curse . First , What this Wrath is ? In this Wrath there is , 1. Something that is Privative ; that is , the being deprived of the Smiles of God's Face . It is Hell enough to be excluded God's Presence ; In whose Presence is fulness of Ioy , Psal. 16.11 . God's smiling Face hath that Splendor and Oriency of Beauty shining in it , as ravisheth the Angels with delight . This is the Diamond in the Ring of Glory . And if it were such a Misery for Absalom that he might not see the King's Face , 2 Kings 14.22 . what will it be for the wicked to be shut out from beholding God's pleasant Face ! Privatio divinae Visionis omnium suppliciorum summum . Secondly , God's Wrath hath something in it Positive . That is , his Frown and enraged Fury , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wrath come upon the Sinner to the uttermost , 1 Thess. 2.16 . Here , three Positions or Maxims . 1. God's Wrath is irresistible . Psal. 90.11 . Who knows the power of thy anger ? Sinners may oppose God's Ways , but not his Wrath. Shall the Briars contend with the Fire ? Shall finite contend with infinite ? Iob 40.9 . Hast thou an Arm like God ? 2. God's Wrath is Terrible . The Spanish Proverb is , The Lion is not so fierce as he is painted . We are apt to have slight Thoughts of God's Wrath , but it is very tremendous and dismal : as if scalding Lead should be dropped in ones Eye . The Hebrew Word for Wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Heat . To show that the Wrath of God is hot , therefore it is compared to Fire in the Text. Fire , when it is in its Rage , is dreadful , ( as we saw in the Flames of this City . ) So the Wrath of God is like Fire , it is the Terrible of Terribles . Other Fire is but painted to this . If when God's Wrath is kindled but a little , and a Spark of it flies into a wicked Man's Conscience in this Life , it is so terrible ; what will it be when God stirs up all his Wrath ? Psalm 78.38 . How sad is it with a Soul in Desertion ! Now God dips his Pen in Gall , and writes bitter things . Now his poysoned Arrow sticks fast in the Heart . Psal. 88.15 , 16. While I suffer thy Terrors I am distracted , thy fierce Wrath goeth over me . Luther in Desertion was in such Horror of Mind , that Nec calor , nec Sanguis super-esset , He had no Blood seen in his Face , but he lay as one dead . Now , if God's Wrath be such towards them whom he loves , what will it be towards them whom he hates ? If they who sip of the Cup find it so bitter , what will they do who drink the Dregs of the Cup ? Psal. 75.8 . Solomon saith , The Wrath of a Prince is as the roaring of a Lion , Prov. 19.12 . What then is God's Wrath ? When God musters up all his Forces , and sets himself in Battalia against a Sinner , how can his Heart endure ? Ezek. 22.14 . Who is able to lie under Mountains of Wrath ? God is the sweetest Friend but the forest Enemy . To set forth the fearfulness of this Wrath : ( 1. ) The Wrath of God shall seize upon every part of a Sinner . 1. Upon the Body : The Body which was so tender , it could not bear Heat or Cold , shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects , shall be tormented with the sight of Devils . The Ears , which before were delighted with Musick , shall be tormented with the hideous Shrieks of the Damned . 2. The Wrath of God shall seize upon the Soul of of a Reprobate . Ordinary Fire cannot touch the Soul. When the Martyrs Bodies were consuming , their Souls did triumph in the Flames ; but God's Wrath burns the Soul. 1. The Memory shall be tormented to remember what means of Grace have been abused . 2. The Conscience shall be tormented with self-accusations : The Sinner shall accuse himself for presumptuous sins , for mis-spending his precious hours , for resisting the Holy Ghost . ( 2. ) The Wrath of God is without Intermission . Hell is an abiding-place , but no resting-place : There is not a Minutes Rest. Outward Pain hath some Abatement : If it be the Stone or Cholick , the Patient hath sometimes Ease ; but the Torments of the Damned have no Intermission . He that feels God's Wrath , never saith , I have Ease . ( 3. ) The Wrath of God is Eternal . So saith the Text , Everlasting Fire . No Tears can quench the Flame of God's Anger ; no , tho we could shed Rivers of Tears . In all Pains of this Life Men hope for a Cessation , the Suffering will not continue long ; either the Tormentor dies , or the Tormented : But the Wrath of God is always feeding upon a Sinner . The Terror of Natural Fire is , that it consumes what it burns : But this makes the Fire of God's Wrath terrible , that it doth not consume what it burns . Sic morientur damnati ut semper vivunt . Bern. The Sinner shall ever be in the Furnace , after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning . If all the Earth and Sea were Sand , and every Thousand Years a Bird should come and take away one Grain of this Sand , it would be a long while e're that vast heap of Sand were emptied ; but if after all that time the Damned might come out of Hell , there were some Hope . But this Word Ever breaks the Herrt . Quest. But how doth it seem to consist with God's Iustice to punish Sin , ( which perhaps was committed in a Moment ) with Eternal Fire ? Answ. In respect of the hainous Nature of Sin. Consider the Person offended ; 't is Crimen laesae Majestatis : Sin is committed against an Infinite Majesty : therefore the Sin is infinite , and so the Punishment must be Infinite . Now because the Nature of Man is but Finite , and a Sinner cannot at once bear Infinite Wrath , therefore he must in Eternity of Time be satisfying what he cannot satisfie at once . ( 4. ) While the Wicked lie scorching in the Flames of Wrath , they have none to commiserate them . 'T is some Ease of Grief to have some condole with us ; but the Wicked have Wrath and no Pity shown them . Who should pity them ? God will not pity them . They derided his Spirit , and now he will laugh at their Calamity , Prov. 1.26 . The Saints will not pity them : They persecuted the Saints upon Earth , therefore they will rejoyce to see God's Justice executed on them . Psal. 58.10 . The Righteous shall rejoyce when he sees the Vengeance . ( 5. ) The Sinner under Wrath hath none to speak a good Word for him . An Elect Person when he sins hath one to intercede for him : 1 Iohn 2.1 . We have an Advocate , Iesus Christ the righteous . Christ will say , It is one of my Friends , one whom I have shed my Blood for ; Father , pardon him . But the Wicked ( that die in Sin ) have none to solicit for them ; they have an Accuser but no Advocate ; Christ's Blood will not plead for them ; they slighted Christ , and refused to come under his Government , therefore Christ's Blood cries against them . 3. God's Wrath is Iust. The Greek Word for Vengeance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Iustice. The Wicked shall drink a Sea of Wrath , but not one drop of Injustice . 'T is just that God's Honour be repaired , and how can that be but by punishing Offenders ? Having shown you what this Wrath of God is , I shall shew you , 2. That we have deserved the Curse and Wrath of God. He who infringeth the Kings Laws , deserves the Penalty . Mercy goes by Favour , Punishment by Desert . Dan. 9.8 . To us belongeth Confusion of Face . Wrath is that which belongeth to us as we are Sinners ; it is as due to us as any Wages that is paid . Vse I. Inform. First Branch . It justifies God in condemning Sinners at the last Day . Sinners deserve Wrath , and it is no Injustice to give them that which they deserve . If a Malefactor deserves Death , the Judge doth him no wrong in condemning him . 2 d. Br. See what a great Evil Sin is , which exposeth a Person to God's Wrath for ever . * You may know the Lion by his Paw : And you may know what an evil thing sin is by the Wrath and Curse it brings . When you see a Man drawn upon an Hurdle to Execution , you conclude he is guilty of some Capital Crime that brings such a Punishment . When a Man lies under the Torrid Zone of God's Wrath , and roars out in Flames , then say , How horrid an Evil is Sin ! They who now see no Evil in Swearing , or Sabbath-breaking , they will see it look black in the Glass of Hell-Torments . 3 d. Br. See here an Hand-writing upon the Wall ; here is that which may check a Sinners Mirth . He is now brisk and frolick , he chants to the sound of the Viol , and invents Instruments of Musick . Amos 6.5 . He drinks stollen Waters , and saith they are sweet . Oh! but let him remember that the Wrath and Curse of God hang over him , which will shortly ( without Repentance ) be executed on him . Dionisius thought , as he sat at Table , he saw a naked Sword hang over his Head. The Sword of God's Justice hangs over a Sinner ; and when the slender Thread of Life is cut asunder , the Sword falls upon him . Rejoyce , O young Man , in thy Youth , and let thy Heart cheer thee in the Days of thy Youth , Eccles. 11.9 . But know thou for all these things God will bring thee into Iudgment . For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet , as Wrath is bitter . The Delights of the Flesh cannot countervail the Horror of Conscience . Better want the Devils Honey , than be so stung with the Wrath of God. The Garden of Eden , ( which signifies Pleasure ) had a Flaming Sword placed at the East-end of it , Gen. 3.24 . The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath. Vse II. Reproof . It reproves the Stupidity of Sinners , who are no more affected with the Curse and Wrath of God which is due to them . Isa. 44.19 . No Man considereth in his Heart . If they were in Debt , and were ready to have the Serjeant Arrest them , they would be affected with that : But tho the fierce Wrath of God is ready to Arrest them , they remember not . A Beast , tho he hath no Shame , yet he hath Fear ; he is afraid of Fire . But Sinners are worse than Bruitish , they fear not the Fire of Hell till they are in it . Most have their Conscience asleep or feared ; but when they shall see the Vials of God's Wrath dropping , then they will cry out as Dives , O I am tormented in this Flame ! Luke 16.24 . Vse III. Exhort . 1. Let us Adore God's Patience , who hath not brought this Wrath and Curse upon us all this while . We have deserved Wrath , yet God hath not given us our Desert . We may all subscribe to that , Psalm 103.8 . The Lord is slow to Anger . And ver . 10. He hath not rewarded us according to our Iniquities . God hath deferred his Wrath , and given us space to repent , Rev. 2.21 . God is not like an hasty Creditor , that requires the Debt , and gives no time for the Payment . He shoots off his Warning-Piece , that he may not shoot off his Murdering-Piece . 2 Pet. 3.9 . The Lord is long-suffering to us-ward , not willing that any should perish . God adjourns the Assizes , to see if Sinners would turn ; he keeps off the storm of his Wrath. But if Men will not be warned , let them know , that long Forbearance is no Forgiveness . 2 d. Br. Let us labour to prevent the Wrath we have deserved . How careful are Men to prevent Poverty or Disgrace ! Oh labour to prevent God's Eternal Wrath , that it may not only be deferred but removed . Quest. What shall we do to prevent , and escape Wrath to come ? Answ. 1. By getting an Interest in Jesus Christ. Christ is the only Skreen to stand between us and the Wrath of God. He did feel God's Wrath , that they who believe in him should never feel it . 1 Thess. 1.10 . Iesus hath delivered us from Wrath to come . Nebuchadnezzar's Fiery Furnace was a Type of God's Wrath , and that Furnace did not singe the Garments of the Three Children , nor was the smell of Fire upon them , Dan. 3.27 . Jesus Christ went into the Furnace of his Fathers Wrath , and those that believe in him , the smell of the Fire of Hell shall never pass upon them . 2. If we would prevent the Wrath of God , let us take heed of those sins which will bring the Wrath of God. Edmund , Successor of Anselm , hath a Saying , I had rather leap into a Furnace of Fire , than willingly commit a Sin against God. There are several fiery sins we must take heed of , which will bring the Fire of God's Wrath. ( 1. ) The Fire of Rash Anger . Some who profess Religion , yet cannot bridle their Tongue ; they care not what they say in their Anger , they will curse their Passions . St. Iames saith , The Tongue is set on Fire of Hell , Chap. 3.6 . O take heed of a Fiery Tongue , le●t it bring thee to Fiery Torment . Dives begg'd a Drop of Water to cool his Tongue : St. Cyprian saith , He had offended most in his Tongue , and now that was most set on Fire . 2. Take heed of the Fire of Malice . Malice is a malignant Humour , whereby we wish Evil to another . It is a Vermin lives on Blood , it studies Revenge . Caligula had a Chest where he kept deadly Poysons for them he had Malice against . The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the Sin of Vncleanness . Heb. 13.4 . Whoremongers and Adulterers God will judge . Such as burn in Uncleanness , are in great Danger to burn one Day in Hell. Let one Fire put out another ; let the Fire of God's Wrath put out the Fire of Lust. 3 d. Br. To you who have a well-grounded hope , that you shall not feel this Wrath which you have deserved , let me exhort you , 1. To be very thankful to God , who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come . The Lamb of God was scorch'd in the Fire of God's Wrath for you : Christ did feel the Wrath which he did not deserve , that you may escape the Wrath which you have deserved . Pliny observes , that there is nothing better to quench Fire than Blood. Christ's Blood hath quench'd the Fire of God's Wrath for you . Vpon me , upon me be the Curse , said Rebecka to Iacob , Gen. 27.13 . So said Christ to God's Justice , Upon me be the Curse , that my Elect may inherit the Blessing . 2. Be patient under all the Afflictions which you endure . Affliction is sharp , but this is not Wrath , this is not Hell. Who would not willingly drink in the Cup of Affliction , that knows he shall never drink in the Cup of Damnation ? Who would not be willing to bear the Wrath of Men , that knows he shall never feel the Wrath of God ? Christian , tho thou mayst feel the Rod , thou shalt never feel the bloody Ax. Austin once said , Strike , Lord , where thou wilt , if sin be pardoned . So say , Afflict me , Lord , as thou wilt in this Life , seeing I shall escape Wrath to come . Quest. What doth God require of us , that we may escape the Wrath and Curse due to us for Sin ? Answ. Faith in Iesus Christ , Repentance unto Life , with the diligent use of all the outward means , whereby Christ communicateth to us the Benefits of Redemption . I begin with the First , Faith in Iesus Christ , Rom. 3.25 . Whom God hath set forth to be a Prop●tiation through Faith in his Blood. The great Priviledge in the Text is , to have Christ for a Propitiation , which is not only to free us from God's Wrath , but to ingra●iate us into God's Love and Favour . And the Means of having Christ to be our Propitiation is , Faith in his Blood. There is a two-fold Faith , Fides quae creditur , ( i. e. ) The Doctrine of Faith ; and Fides qua creditur , ( i. e. ) the Grace of Faith. The Act of Justifying Faith lies in Recumbency : We do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rest on Christ alone for Salvation . As a Man that is ready to drown , catcheth hold on the Bough of a Tree . So a poor trembling Sinner seeing himself ready to perish , catcheth hold by Faith on Christ the Tree of Life , and so is saved . The Work of Faith is the Holy Spirit ; therefore Faith is called the Fruit of the Spirit , Gal. 5.22 . Faith doth not grow in Nature , it is an outlandish Plant , a Fruit of the Spirit . This Grace of Faith is Sanctissimum humani pectoris Bonum ; of all others the most precious rich Faith , and most Holy Faith , and Faith of Gods Elect. Hence it is called Precious Faith , 2 Pet. 1.1 . As Gold is the most precious among the Metals , so is Faith among the Graces . Faith is the Queen of the Graces : Faith is the Condition of the Gospel . Thy Faith hath saved thee , Luke 7.50 . Not thy Tears . Faith is the Vital Artery of the Soul , it animates it . Hab. 2.4 . The Iust shall live by his Faith. Unbelievers , tho they breathe , yet want Life . Faith is ( as Clemens Alexandrinus calls it ) a Mother-Grace ; it excites and invigorates all the Graces : Not a Grace stirs till Faith sets it awork . Faith sets Repentance awork ; 't is like Fire to the Still . Faith sets Hope awork . First we believe the Promise , then we hope for it . Did not Faith feed the Lamp of Hope with Oyl , it would soon die . Faith sets Love awork . Gal. 5.6 . Faith which worketh by love . Who can believe in the Infinite Merits of Christ , and his Heart not ascend in a Fiery Chariot of Love ? Faith is a Catholicon , or Remedy against all Troubles : A Sheat-Anchor we cast out into the Sea of God's Mercy , and are kept from sinking in Despair . Other Graces have done worthily ; but thou ( O Faith ) excellest them all . Indeed in Heaven Love will be the chief Grace ; but while we are here militant , Love must give place to Faith. Love takes possession of Glory , but Faith gives a Title to it . Love is the crowning Grace in Heaven , but Faith is the conquering Grace upon Earth . 1 Iohn 5.4 . This is the Victory that overcometh the World , even our Faith. Faith carries away the Garland from all the other Graces . Other Graces help to sanctifie us , but it is Faith only that hath the Honour to Justifie . Rom. 5.1 . Being justifyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By Faith. Quest. But how comes Faith to be so precious ? Ans. Not as it is a more holy Quality , or as if it had more Worthiness than other Graces , but respectu Objecti , As it lays hold on Christ the blessed Object , and fetcheth in his Fulness , Iohn 9.16 . Faith in it self consider'd , is but manus mendica , The Beggar 's Hand : But as this Hand receives the rich Alms of Christ's Merits , so it is precious , and doth Challenge a Superiority over the rest of the Graces . Vse I. 1 st . Br. Of all Sins beware of the Rock of Vnbelief . Heb. 3.12 . Take heed lest there be in any of you an evil Heart of Vnbelief . Men think as long as they are not Drunkards or Swearers , it is no great matter to be Unbelievers . This is the Gospel-sin , it dies your other Sins in Grain . 1. Unbelief is a Christ-reproaching Sin. Unbelief disparageth Christ's Infinite Merit , as if it could not save . Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood. This is an high Contempt offered to Christ , and is a deeper Spea● than that which the Jews thrust into his Side . 2. Unbelief is an Vngrateful Sin. Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat . Ingratitude is a Prodigy of Wickedness . Unbelief is ungrateful , being against the richest Mercy . Suppose a King should redeem a Captive , and to redeem him should part with his Crown of Gold from his Head ; and when he had done this , should say to the Man redeem'd , All I desire of thee in lieu of my Kindness , is , to believe that I love thee . Now if he should say , No , I do not believe any such thing . Or , That thou carest not at all for me . I appeal to you , Were not this odious Ingratitude ? So is the Case here , God hath sent his Son to shed his Blood ; now God requires only to believe in him , that he is able and willing to save us . No , saith Unbelief , his Blood was not shed for me , I cannot perswade my self that Christ hath any purpose of Love to me . Is not this horrid Ingratitude ? And this inhanceth a Sin , and makes it of a Crimson Colour . 3. Unbelief is a Leading Sin. It is the Breeder of Sin. Qualitas malae vitae initium sumit ab infidelitate . Unbelief is a Root-sin , and the Devil labours to water this Root , that the Branches may be fruitful . ( 1. ) Unbelief breeds Hardness of Heart : Therefore they are put together , Mark 16.14 . Christ upbraided them with their Vnbelief and Hardness of Heart . Unbelief breeds the Stone of the Heart . He who believes not in Christ , is not affected with his Sufferings , he melts not in Tears of Love. Unbelief freeth the Heart ; first it defiles , and then it hardens . ( 2. ) Unbelief breeds Profaneness . An Unbeliever will stick at no sin ; neither at Fals● Weights nor False Oaths . He will swallow down Treason . Iudas was first an Unbeliever , and then a Traitor , Iohn 6.64 . He who hath no Faith in his Heart , will have no Fear of God before his Eyes . 4. Unbelief is a Wrath-procuring Sin ; 't is Inimica Salutis , Bern. Iohn 3.18 . Iam condemnatus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dying so , he is as sure to be condemned as if already . Iohn 3.36 . He that believeth not on the Son , the Wrath of God abideth on him . He who believes not in the Blood of the Lamb , must feel the Wrath of the Lamb. The Gentiles that believe not in Christ , will be as well damned as the Jews who blaspheme him . And if Unbelief be so fearful and damnable a Sin , shall we not be afraid to live in it ? 2 d. Br. All Graces set Faith awork on Christ. Iohn 3.15 . That whosoever believeth in him should not perish . Eph. 6.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above all taking the Shield of Faith. Say as Queen Esther , I will go in to the King , and if I perish I perish . She had nothing to encourage her , she ventur'd against Law , yet the Golden Scepter was held forth to her . We have Promises to encourage our Faith. Iohn 6.37 . He that cometh unto me I will in no wise cast out . Let us then advance Faith by an holy Recumbency on Christ's Merits . Christ's Blood will not justifie without believing : They are both put together in the Text , Faith in his Blood. The Blood of God , without Faith in God , will not save . Christ's Sufferings are the Plaister to heal a Sin-sick Soul , but this Plaister must be apply'd by Faith. 'T is not Money in a rich Man's Hand , tho' offered to us , will enrich us , unless we receive it . So it is not Christ's Vertues or Benefits will do us good , unless we receive them by the Hand of Faith. Above all Graces set Faith on Work. Remember this Grace is most acceptable to God , and that upon many accounts . ( 1. ) Because it is a God-exalting Grace . It glorifies God , Rom. 4.20 . Abraham being strong in Faith , gave Glory to God. To believe that there 's more Mercy in God and Merit in Christ than Sin in us , and that Christ hath answered all the Demands and Challenges of the Law , and that his Blood hath fully satisfied for us ; this is in an high Degree to honour God. Faith in the Mediator brings more Glory to God than Martyrdom , or the most Heroick Act of Obedience . 2. Faith in Christ is so acceptable to God , because it is such a Self-denying Grace ; it makes a Man go out of himself , renounce all Self-righteousness , and wholly rely on Christ for Justification . Faith is very humble , it confesseth its own Indigence , and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower , so Faith sucks all its Strength and Comfort from Christ. 3. Faith is a Grace so acceptable to God , because by Faith we present a Righteousness to God which doth best please him . We bring the Righteousness of Christ into the Court , which is called the Righteousness of God , 2 Cor. 5.21 . To bring Christs Righteousness , is to bring Benjamin with us . A Believer may say , Lord , it is not the Righteousness of Adam , or of the Angels , but of Christ who is God-Man , Man that I bring before thee . The Lord cannot choose but smell a sweet Savour in Christ's Righteousness . Vse II. Trial. Let us try our Faith ; there is something which looks like Faith , and is not . Pliny saith there is a Cyprian Stone , which is in Colour like a Diamond , but it is not of the right kind . There is a false spurious Faith in the World. Some Plants have the same Leaf with others , but the Herbalists can distinguish them by the Root and Taste . Something may look like true Faith , but it may be distinguished several ways . ( 1. ) Trial. True Faith is grounded upon Knowledge : Knowledge carries the Torch before Faith. There is a Knowledge of Christ's Orient Exercises , Phil. 3.8 . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all made up of Love and Beauty . True Faith is a Judicious Intelligent Grace , it knows whom it believes , and why it believes . Faith is seated as well in the Vnderstanding as the Will : It hath an Eye to see Christ , as well as a Wing to fly to him . Such therefore as are invailed with Ignorance ; or have only an Implicit Faith , to believe as the Church believes , have no true genuine Faith. ( 2. ) Faith lives in a broken Heart . Mark 9.24 . He cryed out with Tears , Lo ! I believe . True Faith is always in an Heart bruised for Sin : Such therefore whose Hearts were never touched for Sin , have no Faith. If a Physician should tell us there were an Herb would help us against all Infections , but it always grows in a watery place : If we should see an Herb like it in Colour , Leaf , Smell , Blossom , but it grows upon a Rock , we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin ; it grows in a weeping Eye , a watry Conscience : Therefore if there be a shew of Faith , but it grows upon a Rock , an hard impenitent Heart , this is not the true Faith. ( 3. ) True Faith is at first nothing but an Embryo , it is minute and small ; it is full of Doubtings , Temptations , Fears : It begins in Weakness . It is like the smoaking Flax , Matth. 12.20 . It smoaks with Desires , but doth not flame with Comfort . It is at first so small , that it is scarce discernable . Such as at the first dash have a strong Perswasion that Christ is theirs , who leap out of Sin into Assurance ; their Faith is false and spurious . That Faith which is come to its full Stature on its Birth-day , is a Monster . The Seed that sprung up suddenly withered , Matth. 13.5 . ( 4. ) Faith is a Refining Grace , it consecrates and purifies . Moral Vertue may wash the out-side , Faith washeth the in-side . Acts 15.9 . Having purified their Hearts by Faith. Faith makes the Heart a Sacrary or Temple , with this Inscription , Holiness to the Lord. Such whose Hearts have Legions of Lusts in them , were never acquainted with true Faith. For one to say he hath Faith , yet lives in Sin , is as if one should say he were in Health , yet his Vitals are perished . Faith is a Virgin-Grace , it is joyn'd with Sanctity . 1 Tim. 3.9 . Holding the Mystery of Faith in a pure Conscience . The Jewel of Faith is always put in the Cabinet of a pure Conscience . The Woman that touch'd Christ by Faith , fetch'd an healing and cleansing Vertue from him . ( 5. ) True Faith is Obediential . Rom. 16.26 . The Obedience of Faith. Faith melts our Will into the Will of God. If God commands Duty , ( tho cross to Flesh and Blood ) Faith obeys . Heb. 11.8 . By Faith Ab●aham obeyed . Faith doth not only believe the Promise , but obey the Command . It is not having a Speculative Knowledge will evidence you to be Believers : The Devil hath Knowledge ; but that which makes him a Devil is , he wants Obedience . 6. True Faith is encreasing , Rom. 1.17 . From Faith to Faith : ( i. e. ) From one Degree of Faith to another . Faith doth not lie in the Heart as a Stone in the Earth , but as Seed in the Earth , it grows . Ioseph of Atimathea was a Disciple of Christ , but afraid to confess him , afterwards he went boldly to Pilate , and begg'd the Body of Jesus , Iohn 19.36 . And a Christians Encrease in Faith is known two ways . 1. By Stedfastness . He is a Pillar in the Temple of God. Col. 2.7 . Rooted and built up in him , and stablished in the Faith. Unbelievers are Scepticks in Religion , they are unsettled ; they question every Truth . But when the Faith is on the encreasing Hand , it doth Stabilire animum , it doth corroborate a Christian ; he is able to prove his Principles ; he holds no more than he will die for . As that Martyr Woman said , I cannot dispute for Christ , but I can burn for him . An encreasing Faith is not like a Ship in the midst of the Sea , that fluctuates , and is tossed upon the Waves , but like a Ship at Anchor , which is firm and stedfast . 2. A Christians Encrease in Faith is known by Strength . He can do that now which he could not do before . When one is Man-grown , he can do that which he was not able to do when he was a Child : He can carry an heavier Burden : So a Christian can bear Crosses with more Patience . Obj. But I fear I have no Faith , it is so weak . Resp. If you have Faith , tho but in its Infancy , be not discouraged . For , ( 1. ) A little Faith is Faith , as a Spark of Fire is Fire . ( 2. ) A weak Faith may lay hold on a strong Christ : A weak Hand can tie the Knot in Marriage as well as a strong . She in the Gospel , who but touch'd Christ , fetch'd Vertue from him . ( 3. ) The Promises are not made to Strong Faith , but to True. The Promise doth not say , He who hath a Giant-faith , who can believe God's Love through a Frown , who can rejoyce in Affliction , who can work Wonders , remove Mountains , stop the Mouth of Lions , shall be saved ; but whosoever believes , be his Faith never so small . A Reed is but weak , especially when it is bruised , yet the Promise is made to it , Matth. 12.20 . A bruised Reed he will not break . ( 4. ) A weak Faith may be Fruitful . Weakest things multiply most . The Vine is a weak Plant , but it is Fruitful . The Thief 's Cross , which was newly converted , was but weak in Grace ; but how many precious Clusters grew upon that tender Plant ! Luke 23.40 . He chi●les his Fellow-Thief , Dost not thou fear God ? He Judgeth himself , We indeed suffer justly . He believes in Christ when he said , Lord. He makes a Heavenly Prayer , Remember me when thou comest into thy Kigdom . Weak Christians may have strong Affections . How strong is the first Love , which is after the first planting of Faith ! ( 5. ) The weakest Believer is a Member of Christ , as well as the strongest ; and the weakest Member of the Body Mystical shall not perish . Christ will cut off rotten Members , but not weak Members . Therefore Christian , be not discouraged : God who would have us receive them that are weak in Faith , Rom. 14.1 . will not himself refuse them . II. The Second means whereby we escape the Curse and Wrath due to Sin , is by Repentance . Acts 11.18 . Then hath God also to the Gentiles granted Repentance unto Life . Repentance seems to be a bitter Pill to take , but it is to purge out the bad Humour of Sin. Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine ; but Christ himself preached it . Matth. 4.17 . From that time Iesus began to Preach , and to say , Repent , &c. And in his last Farewell , when he was ascending to Heaven , he commanded that Repentance should be Preached in his Name , Luke 24.37 . Repentance is a pure Gospel-Grace . The Covenant of Works would not admit of Repentance : It cursed all that could not perform perfect and personal Obedience , Gal. 3.10 . Repentance comes in by the Gospel ; it is the Fruit of Christ's Purchase , that Repenting Sinners shall be saved . Repentance is wrought by the Ministry of the Gospel , while it sets before our Eyes Christ Crucified . Repentance is not Arbitrary , but Necessary ; there is no being saved without it . Luke 13.3 . Except ye repent , ye shall all likewise Perish . And we may be thankful to God , that he hath left us this Plank after Shipwrack . ( 1. ) I shall show the Counterfeits of Repentance . 1. Natural Softness and Tenderness of Spirit . Some have a tender Affection arising from their Complexion , whereby they are apt to weep and relent when they see any Object of Pity . These are not Repenting Tears : For many weep to see anothers Misery , who cannot weep at their own Sin. 2. Counterfeit , Legal Affrightments . A Man hath lived in a course of Sin ; at last he is made a little sensible , he sees Hell ready to devour him , and he is filled with Anguish and Horror ; but within a while the Tempest of Conscience is blown over , and he is quiet : Then he concludes he is a true Penitent , because he hath felt some bitterness in Sin. This is not Repentance . Iudas had some trouble of Mind . If Anguish and Trouble were sufficient to Repentance , then the Damned should be most penitent , for they are most in Anguish of Mind . There may be Trouble of Mind where there is no grieving for the Offence against God. 3. Counterfeit , a slight superficial Sorrow . When God's Hand lies heavy upon a Man , ( he is sick or lame ) he may vent a Sigh or Tear , and say , Lord , have Mercy ; yet this is no true Repentance . Ahab did more than all this ; 1 Kings 21.27 . He rent his Cloaths and fasted , and lay in Sackcloth , and went softly . His Cloaths were rent , but not his Heart . The Eye may be Watery , and the Heart Flinty . An Apricock may be soft without , but it hath an hard Stone within . 4. Counterfeit , Good Motions arising in the Heart . Every good Motion is not Repentance . Some think if they have Motions in their Hearts to break off their Sins , and become Religious , this is Repentance . As the Devil may stir up bad Motions in the Godly , so the Spirit of God may stir up good Motions in the Wicked . Herod had many good Thoughts and Inclinations stirr'd up in him by Iohn Baptist's Preaching , yet he did not truly repent , for he still lived in Incest . 5. Counterfeit , Vows and Resolutions . What Vows and Solemn Protestations do some make in their Sickness , if God recover them they will be new Men , but afterwards are as bad as ever ! Ier. 2.20 . Thou saidst , I will not transgress . Here was a Resolution , but for all this she ran after her Idols . Vnder every green Tree thou wanderest , playing the Harlot . 6. Counterfeit , Leaving off some gross Sin. But that is a Mistake : For , ( 1. ) A Man may leave some Sins , and keep other . Herod did reform many things amiss , but kept his Herodias . ( 2. ) An old Sin may be left to entertain a new . A Man may leave off Riot and Prodigality , and turn Covetous . This is to exchange a Sin. These are the Counterfeits of Repentance . Now if you find that yours is a Counterfeit Repentance , and you have not repented aright , mend what you have done amiss : As in the Body , if a Bone be set wrong , the Chyrurgeon hath no ways but to break it again , and set it right . So must you do by your Repentance , if you have not repented aright ; you must have your Heart broken again in a Godly Manner , and be more deeply afflicted for Sin than ever . And that brings me to the Second , to show wherein True Repentance consists . It consists in Two things . ( 1. ) Humiliation . Lev. 26.41 . If their Vncircumcised Hearts be humbled . There is ( as the School-men ) a two-fold Humiliation , or breaking of the Heart . 1. Attrition : As when a Rock is broken in pieces , this is done by the Law , which is an Hammer to break the Heart . 2. Contrition ; as wh●n Ice is melted into Water . This is done by the Gospel , which is as a Fire to melt the Heart , Ier. 23.9 . It is the Sence of abused kindness causeth Contrition . ( 2. ) Transformation , or Change. Rom. 12.2 . Be ye transformed by the renewing of your Mind . Repentance works a Change in the whole Man : As Wine put into a Glass where Water is , the Wine runs into every part of the Water , and changeth its Colour and Taste . So true Repentance doth not rest in one part , but diffuse and spread it self into every part . 1. Repentance causeth a Change in the Mind . Whereas before a Man did like Well of Sin , and say in Defence of it , as Ionah , I did well to be angry , Chap. 2.9 . So , I did well to Swear , and break the Sabbath . When once a Man becomes a Penitent , his Judgment is chang'd , he now looks upon Sin as the Greatest Evil. The Greek Word for Repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies After-Wisdom . When having seen how deformed and damnable a thing Sin is , we change our Mind . Paul , before Conversion , verily thought he ought to do many things contrary to the Name of Iesus , Acts 26.9 . But when he became a Penitent , now he was of another Mind . Phil. 3.8 . I count all things but loss for the Excellency of the Knowledge of Christ Iesus . Repentance causeth a Change of Judgment . 2. Repentance causeth a Change in the Affections , which move under the Will , as the Commander in Chief . Repentance doth metamorphize the Affections . It turns rejoycing in Sin into Sorrow for Sin : It turns Boldness in Sin into holy Shame : It turns the Love of Sin into Hatred . As Amnon hated Tamar more than ever he loved her , 2 Sam. 13.15 . So the true Penitent hateth Sin more than ever he loved it . Psal. 119.104 . I hate every false way . 3. Repentance works a Change in the Life . Tho Repentance begins at the Heart , it doth not rest there , but goes into the Life . I say it begins at the Heart . Ier. 4.14 . O Ierusalem , wash thy Heart . If the Spring be corrupt , there can no pure Stream run from it . But tho Repentance begins at the Heart , it doth not rest there , but changeth the Life . What a Change did Repentance make in Paul ! It changed a Persecutor into a Preacher . What a Change did it make in the Jailor ! Acts 16.33 . He took the Apostles and washed their Stripes , and set Meat before them . What a Change did it make in Mary Magdalen ! She that before did kiss her Lovers with wanton Embraces , now kisseth Christ's Feet . She that did use to ●●rl her Hair , and dress it with costly Jewels , now she makes it a Towel to wipe Christ's Feet . Her Eyes that used to sparkle with Lust , and with impure Glances to entice her Lovers , now she makes them a Fountain of Tears to wash her Saviours Feet . Her Tongue that used to speak vainly and loosely , now it is an instrument set in Tune to praise God. And this Change of Life hath two things in it . 1. The Terminus à quo , a breaking off Sin. Dan. 4.27 . Break off thy Sin by Righteousness . And this breaking off Sin must have three Qualifications . ( 1. ) It must be Vniversal , a breaking off all Sin. One Disease may kill as well as more : One Sin lived in may damn as well as more . The real Penitent breaks off Secret , Gainful , Complexion Sins : He takes the Sacrificing Knife of Mortification , and runs it through the Heart of his dearest Lusts. ( 2. ) Breaking off Sin must be Sincere ; it must not be out of Fear or Design , but upon Spiritual Grounds . As , 1. From Antipathy and Disgust . 2. From a Principle of Love to God. If Sin had not such Evil Effects , yet a true Penitent would forsake it out of Love to God. The best way to separate things that are frozen , is , by Fire . When Sin and the Heart are frozen together , the best way to separate them is the Fire of Love. Shall I sin against a gracious Father , and abuse that Love which pardons me ? ( 3. ) The breaking off Sin must be perpetual , so as never to have to do with Sin any more . Hos. 14.8 . What have I to do any more with Idols ? Repentance is a Spiritual Divorce , which must be till Death . 2. Change of Life hath in it Terminus ad quem , a returning to the Lord. It is called Repentance towards God , Acts 20.21 . 'T is not enough when we repent to leave Old Sins , but we must engage in God's Service . As when the Wind leaves the West , it turns into a contrary Corner . The repenting Prodigal did not only leave his Harlots , but did arise and go to his Father , Luke 15.18 . In true Repentance the Heart points directly to God , as the Needle to the North-Pole . Vse . Let us all set upon this great Work of Repentance ; let us repent sincerely and speedily : Let us repent of all our Sins , our Pride , rash Anger , Unbelief : Without Repentance no remission . It is not consistent with the Holiness of God's Nature to pardon a Sinner while he is in the Act of Rebellion . O meet God not with Weapons , but Tears in your Eyes : And to stir you up to a melting penitent Frame , 1. Consider , What is there in Sin , that you should continue in the Practice of it ? It is the accursed thing , Iosh. 7.11 . It is the Spirits of Mischief distilled . ( 1. ) It defiles the Souls Glory ; it is like a Stain to Beauty : 'T is compar'd to a Plague-Sore , 1 King 8.38 . Nothing so changeth ones Glory into Shame as Sin. ( 2. ) Without Repentance Sin tends to final Damnation . Peccatum transit actu manet reatu — Sin at first shows its Colour in the Glass , but afterwards it bites like a Serpent . Those Locusts , Rev. 9.7 . were an Emblem of sin , On their Heads were Crowns like Gold , and they had Hair as the Hair of Women , and their Teeth were as the Teeth of Lions , and there were Stings in their Tails . Sin unrepented of ends in a Tragedy . Sin hath the Devil for its Father , Shame for its Companion , and Death for its Wages , Rom. 6.23 . What is there in sin then , that Men should continue in it ? Say not it is sweet : Who would desire that Pleasure which kills ? 2. Repentance is very pleasing to God ; to Sacrifice like a broken Heart , Psal. 51.17 . A contrite and a broken Heart , O God , thou wilt not despise : St. Austin caus'd this Sentence to be written over his Bed when he was sick . When the Widow brought empty Vessels to Elisha , the Oyl was poured into them , 2 Kings . 4.6 . Bring God the broken Vessel of a contrite Heart , and he will pour in the Oyl of Mercy . Repenting Tears are the Joy of God and Angels , Luke 15. * Doves delight to be about the Waters : And surely Gods Spirit ( who once descended in the likeness of a Dove ) takes great Delight in the Waters of Repentance . Mary stood at Iesus Feet weeping , Luke 7.38 . She brought two things to Christ , Tears and Oyntment ; her Tears were more precious to Christ than her Oyntment . 3. Repentance ushers in Pardon ; therefore they are joyned together , Acts 5.31 . Repentance and Remission . Pardon of Sin is the Richest Blessing , it is enough to make a sick Man well . Isa. 33.24 . The Inhabitant shall not say , I am sick ; the People that dwell therein shall be forgiven their Iniquity . Pardon settles upon us the rich Charter of the Promises . Pardoning Mercy is the Sauce that makes all other Mercies relish the sweeter ; it sweetens our Health , Riches , Honour . David had a Crown of Pure Gold set upon his Head , Psal. 21.3 . But that which David did most bless God for , was not that God had set a Crown of Gold upon his Head , but that God had set a Crown of Mercy upon his Head. Psal. 103.4 . Who crowneth thee with Mercies . But what was this Crown of Mercy ? You may see , ver . 3. Who forgiveth all thy Iniquity . David more rejoyc'd that he was Crown'd with Forgiveness , than that he wore a Crown of pure Gold. Now what is it makes way for pardon of sin , but Repentence ? When David's Soul was humbled and broken , then the Prophet Nathan brought him that good News , 2 Sam. 12.13 . The Lord hath put away thy Sin. Obj. But sure my Sins are so great , that if I should repent , God would not pardon them . Resp. God will not go from his Promise . Ier. 3.12 . Return thou back-sliding Israel , ( saith the Lord ) and I will not cause my Anger to fall upon you , for I am merciful . If thy Sins are as Rocks , yet upon thy Repentance the Sea of God's Mercy can drown these Rocks . Isa. 1.16 . Wash ye , make ye clean . Wash in the Laver of Repentance . Ver. 18. Come now , and let us reason , saith the Lord ; tho' your Sins be a Scarlet , they shall be as white as Snow . Manasseh was a Crimson Sinner , but when he humbl●d himself greatly , the Golden Scepter of Mercy was held forth ; when his Head was a Fountain to weep for Sin , Christ's Sides were a Fountain to wash away Sin. 'T is not the greatness of Sin , but Impenitency destroys . The Jews ( some of them ) that had an hand in Crucifying Christ , upon their Repentance , the Blood they shed was a sovereign Balm to heal them . When the Prodigal came home to his Father , he had the Robe and Ring put upon him , and his Father kissed him , Luke 15. If you break off your Sins , God will become a Friend to you , all that is in God shall be yours : His Power shall be yours to help you , his Wisdom shall be yours to counsel you , his Spirit shall be yours to sanctifie you , his Promises shall be yours to comfort you , his Angels shall be yours to guard you , his Mercy shall be yours to save you . 4. There 's much Sweetness in Repenting Tears . The Soul is never more enlarged and inwardly delighted , than when it can melt kindly for Sin. Weeping Days are Festival Days . The Hebrew Word to Repent , Nicham , signifies Consolari , to tak● Comfort . Iohn 16.21 . Your Sorrow shall be turned into Ioy. Christ turns the Water of Tears into Wine . David , who was the great Mourner in Israel , was the Sweet Singer : And the Joy a true Penitent finds , is a Prelibation and Foretaste of the Joy of Paradise . The Wicked Man's Joy turns to Sadness ; the Penitents Sadness turns to Joy. Tho Repentance seems at first to be thorny and bitter , yet of this Thorn a Christian gathers Grapes . All which Considerations may open a Vein of Godly Sorrow in our Souls , that we may both weep for Sin , and turn from Sin. If ever God restores Comfort , 't is to his Mourners , Isa. 57.18 . And when we have wept , let us look up to Christ's Blood for Pardon : Say as that holy Man , Lavae Domine lachrimas meas — Lord , wash my Tears in thy Blood. We drop sin with our Tears , and need Christ's Blood to wash them : And this Repentance must not only be for a few days , like the Mourning for a Friend , which is soon over ; but it must be the Work of our Lives . The Issue of Godly Sorrow must not be stopt till Death . After Sin is pardoned , we must repent . We run afresh upon the Score , we sin daily , therefore must repent daily . Some shed a few Tears for Sin , and when their Tears , like the Widows Oyl , have run awhile , they cease . Many , if the Plaister of Repentance begin to smart a little , pluck it off ; whereas this Plaister of Repentance must still lie on , and not be plucked off till Death , when as all other Tears , so these of Godly Sorrow , shall be wiped away . Quest. What shall we do to obtain a Penitential Frame of Heart ? Resp. Seek to God for it : It is his Promise to give an Heart of Flesh , Ezek. 36. and to pour on us a Spirit of Mourning , Zech. 12.10 . Beg God's Holy Spirit . Psal. 147.18 . He causeth his Wind to blow , and the Waters flow . When the Wind of God's Spirit blows upon us , then the Waters of Repentant Tears will flow from us . III. The Third way to escape the Wrath and Curse of God , and obtain the Benefit of Redemption by Christ , is , The diligent Vse of Ordinances . In particular , the Word , Sacraments , and Prayer . 1. I begin with the First of these Ordinances . I. The Word . 1 Thess. 2.13 . — which effectually worketh in you that believe . Quest. 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Words working effectually ? Resp. The Word of God is said to work effectually , when it hath that good effect upon us for which it was appointed of God ; namely , when the Word works powerful Illumination , and thorough Reformation . Acts 26.18 . To open their Eyes , and turn them from the power of Satan to God. The opening their Eyes , denotes Illumination : And turning them from Satan to God , denotes Reformation . Quest. 2. How is the Word to be read and heard , that it may become effectual to Salvation ? This Question consists of Two Branches . 1. How may the Word be read Effectually ? 2. How may it be heard Effectually ? 1. I shall begin with the First Branch of the Question , How is the Word to be read , that it may be effectual to our Salvation ? Answ. That we may so read the Word , that it may conduce effectually to our Salvation : 1. Let us have a Reverend Esteem of every part of Canonical Scripture . Psal. 19.10 . More are they to be desired than Gold. Value this Book of God above all other Books . It is a Golden Epistle , endited by the Holy Ghost , sent to us from Heaven , more particularly to raise our Esteem , 1. The Scripture is a Spiritual Glass to dress our Souls by ; it shows us more than we can see by the Light of a Natural Conscience ; that may discover gross Sins , but the Glass of the Word sh●ws us Heart-Sins , Vain Thoughts , Unbelief , &c. And it not only shows us our Spots , but washeth them away . 2. The Scripture is a Sacred Magazine , out of which we may fetch our Spiritual Artillery to fight against Satan . When the Devil tempted our Saviour , he fetch'd Armour and Weapons from Scripture , It is written , Matth. 4.4 , 7. 3. The Holy Scripture is a Panacea , or Universal Medicine for the Soul , it gives a Receipt to cure Deadness of Heart , Psal. 119.50 . Pride , 1 Pet. 5.5 . Infideli●y , Iohn 3.36 . It is a Physick-Garden , where we may gather any Herb or Antidote to expell the Poyson of sin . The Leaves of Scripture , like the Leaves of the Tree of Life , are for the healing of the Nations , Rev. 22.2 . And may not this cause a reverend Esteem of the Word ? 2. If we would have the Word written effectual to our Souls , let us peruse it with Intenseness of Mind . Iohn 5.39 . Search the Scriptures . The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ signifies to search as for a Vein of Silver . The Bereans , Acts 17. searched the 〈…〉 daily . The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to make a curious and critical Search . And 〈◊〉 was mighty in the Scriptures , Acts 18.24 . Some gallop over a Chapter 〈…〉 , and get no good by it . If we would have the Word effectual and saving , we must mind and observe every Passage of Scripture . And that we may be di●igent in the perusal of Scripture : Consider , First , The Word written is Norma Cultus , the Rule and Platform by which we are to square our Lives ; it contains in it all things needful to Salvation , Psal. 19.7 . What Duties we are to do , what Sins we are to avoid . God gave Moses a Pattern how he would have the Tabernacle made , and he was to go exactly according to the Pattern , Exod. 25.9 . The Word is the Pattern God hath given us in Writing , for modelling our Lives ; therefore how careful should we be in the pursuing and looking over this Pattern . Secondly , The Written Word , as it is our Pattern , so it will be our Iudge . Iohn 12.48 . The Word that I have spoken , the same shall judge him at the last Day . We read of the opening of the Books , Rev. 20.12 . This is one Book God will open , the Book of Scripture , and will judge Men out of it . He will say , Have you lived according to the Rule of this Word . The Word hath a double Work , to Teach and to Iudge . 3. If we would have the Word written effectual , we must bring Faith to the reading of it . Believe it to be the Word of the Eternal Iehovah . The Word written comes with Authority , it shews its Commission from Heaven , Thus saith the Lord — It is of Divine Inspiration , 2 Tim. 3.16 . The Oracles of Scripture must be surer to us than a Voice from Heaven , 1 Pet. 1.18 . Unbelief enervates the Vertue of Scripture , and renders it ineffectual . First Men question the Truth of the Scripture , and then fall away from it . 4. If we would have the Word written effectual to Salvation , we must delight in it as our Spiritual Cordial . Ier. 15.16 . Thy Words were found , and I did eat them , and they were the joy and rejoycing of my Heart . All true solid Comfort is fetch'd out of the Word . The Word ( as Chrysostom saith ) is a Spiritual Garden , and the Promises are the Fragrant Flowers or Spices in this Garden . How should we delight to walk among these Beds of Spices ! Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us ? Psal. 119.24 . Thy Testimonies are my Counsellors . Is it not a Comfort to find our Evidences for Heaven ? and where should we find them but in the Word ? 1 Thess. 1.4 , 5. The Word written is a Sovereign Elixir , or Comfort in an hour of Distress . Psal. 119.50 . This is my Comfort in Afflictions , for thy Word hath quickned me . It can turn all our Water into Wine . How should we take a great Complacency and Delight in the Word ! They only who come to the Word with Delight , go from it with Success . 5. If we would have the Scripture effectual and saving , we must be sure when we have read the Word , to hide it in our Hearts . Psal. 119.11 . Thy Word have I hid in my Heart . The Word locked up in the Heart is a Preservative against sin . Why did David hide the Word in his Heart ? In the next Words , That I might not sin against thee . As one would carry an Antidote about him when he comes near a place infected ; so David carried the Word in his Heart , as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root , it makes the Branches fruitful . When the Seed is hid in the Ground , then the Corn springs up : So when the Word is hid in the Heart , then it brings forth good Fruit. 6. If we would have the Word written effectual , let us labour not only to have the Light of the Word in our Heads , but the Power of the Word in our Hearts . Let us endeavour to have the Word copied out , and written a Second time in our Hearts . Psal. 37.31 . The Law of God is in his Heart . The Word saith , Be cloath'd with Humility , 1 Pet. 5.5 . Let us be low and humble in our own Eyes . The Word calls for Sanctity , Let us labour to partake of the Divine Nature , and to have something conceived in us which is of the Holy Ghost , 2 Pet. 1.4 . When the Word is thus copied out into our Hearts , and we are changed into the Similitude of it , now the VVord written is made effectual to us , and becomes a Savour of Life . 7. & ult . When we read the Holy Scriptutes , let us look up to God for a Blessing . Beg the Spirit of Wisdom and Revelation , that we may see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deep things of God , Eph. 1.17 . Pray to God , that the same Spirit that wrote the Scripture , would enable us to understand it . Pray that God will give us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 2.14 . That Savour of Knowledge , that we may relish a Sweetness in the Word we read . David tasted it sweeter than the Honey-comb , Psal. 19.10 . Let us pray that God will not only give us his Word as a Rule of Holiness , but his Grace as a Principle of Holiness . 2 d. Branch of the 2 d. Question . How may we so hear the Word , that it may be effectual and saving to our Souls ? Resp. 1. Give great Attention to the Word preached ; let nothing pass without taking special Notice of it . Luke 19.48 . All the People were very attentive to hear him . Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they hanged upon his Lip. Acts 16.14 . Lydia , a Seller of Purple , which worshipped God , heard us , whose Heart the Lord opened , that she attended to the things which were spoken of Paul. Give Attention to the Word as to a matter of Life and Death : And to that purpose , have a care , ( 1. ) To banish vain impertinent Thoughts , which will distract you , and take you off from the Work in hand . These Fowls will be coming to the Sacrifice , Gen. 15.11 . therefore we must drive them away . An Archer may take a right Aim , but if one stand at his Elbow and jog him when he is going to shoot , he will not hit the Mark. Christians may have good Aims in hering , but take heed of impertinent Thoughts which will jog and hinder you in God's Service . ( 2. ) Banish Dulness . The Devil gives many Hearers a sleepy Sop , they cannot keep their Eyes open at a Sermon : They eat so much on a Lord's Day , that they are fitter for the Pillow and Couch than the Temple . Frequent and customary sleeping at a Sermon , shows high Contempt and Irreverence of the Ordinance , it gives bad Example to others ; it makes your Sincerity to be called in question ; it is the Devil's Seed-time , Matth. 13.25 . While the Men slept , the Enemy came and sowed Tares . Oh shake off Drowsiness , as Paul shook off the Viper ! Be serious and attentive in hearing the Word . Deut. 32.47 . For it is not a vain thing for you , it is your Life . When People do not mind what God speaks to them in his Word , God doth as little mind what they say to him in Prayer . 2. If you would have the Word Preached effectual , come with an holy Appetite to the Word , 1 Pet. 2.2 . The Thirsting Soul is the Thriving Soul. In Nature one may have an Appetite and no Digestion : But it is not so in Religion ; where there is a great Appetite to the Word , there is for the most part Digestion , the Word doth concoct and nourish . Come with Hungrings of Soul after the Word . And therefore desire the Word , that it may not only please you , but profit you . Look not more at the garnishing of the Dish than the Meat , at Eloquence and Rhetorick more than solid matter . It argues both a wanton Pallat , and surfeited Stomach , to feed on Sallets and Kickshaws rather than wholsom Food . 3. If you would have the Preaching of the Word effectual , come to it with a Tenderness upon your Heart , 2 Chron. 34.19 . Because thy Heart was tender . If we preach to hard Hearts , it is like shooting against a Brazen Wall , the Word doth not enter ; it is like setting a Gold Seal upon Marble , which takes no Impression . Oh come to the Word preached with a melting Frame of Heart ! 'T is the melting VVax receives the Stamp of the Seal . VVhen the Heart is in a melting Frame , it will better receive the Stamp of the Word preached . VVhen Paul's Heart was melted and broken for Sin , then , Lord , what wilt thou have me do ? Acts 9.6 . Come not hither with hard Hearts : Who can expect a Crop when the Seed is sown upon stony Ground ? 4. If you would have the Word effectual , receive it with Meekness , Iam. 1.21 . Receive with meekness the engrafted Word . Meekness is a Submissive Frame of Heart to the Word ; a willingness to hear the Counsels and Reproofs of the Word . Contrary to this Meekness , is , ( 1. ) Fierceness of Spirit , whereby Men are ready to rise up in Rage against the Word . Proud Men and Guilty cannot endure to hear of their Faults . Proud Herod put Iohn in Prison , Mark 12.12 . The guilty Jews being told of their Crucifying Christ , stoned Stephen , Acts 7.59 . To tell Men of Sin , is to hold a Glass to one that is deformed , who cannot endure to see his own Face . ( 2. ) Contrary to Meekness is Stubbornness of Heart , whereby Men are resolved to hold fast their Sins , let the Word say what it will. Ier. 44.16 . We will burn Incense to the Queen of Heaven . Oh take heed of this ! If you would have the Word preached work effectually , lay aside Fierceness and Stubbornness , receive the Word with Meekness . By Meekness the Word preached comes to be * engrafted : As a good Cion that is grafted into a bad Stock , doth change the Nature of the Fruit , and make it taste sweet : So when the Word comes to be engrafted into the Soul , it sanctifies it , and makes it bring forth the sweet Fruit of Righteousness . 5. Mingle the Word preached with Faith. Heb. 4.2 . The Word preached profited not , not being mixed with Faith. If you leave out the chief ingredient in a Medicine , it hinders the Operation : Do not leave out this Ingredient of Faith. Believe the Word , and so believe it as to apply it . When you hear Christ Preached , apply him to your selves ; this is to put on the Lord Jesus , Rom. 13.14 . When you hear a Promise spoken of , apply it : This is to suck the Flower of the Promise , and turn it to Honey . 6. Be not only attentive in Hearing , but retentive after Hearing . Heb. 2.1 . We ought to give the more diligent heed to the things we have heard , lest at any time we let them slip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lest we let them run out as Water out of a Sieve . If the Ground doth not retain the Seed thrown into it , there can be no good Crop. Some have Memories like leaking Vessels , the Sermons they hear are presently gone , and then there is no good done . If Meat doth not stay and concoct in the Stomach , it will not nourish . Satan labours to steal the Word out of our Mind . Mark 4.15 . When they have heard , Satan cometh immediately and taketh away the Word that was sown . Our Memories should be like the Chest of the Ark wherein the Law was put . 7. Reduce your Hearing to Practice : Live the Sermons your hear . Psal. 119.166 . I have done thy Commandments . Rachel was not content that she was Beautiful , but her Desire was to be Fruitful . What is a knowing Head without a fruitful Heart ? Phil. 1.11 . Fill'd with the Fruits of Righteousness . It is Obedience crowns Hearing . That Hearing will never save the Soul , which doth not reform the Life . 8. Beg of God that he will accompany his Word with his Presence and Blessing . The Spirit must make all effectual . Ministers may prescribe Physick , but it is God's Spirit must make it work . Cathedram habet in Coelo qui corda docet in terra . Aug. He hath his Pulpit in Heaven that converts Souls . Acts 10.44 . While Peter was speaking , the Holy Ghost fell upon all them that heard . It is said the Alchimist can draw Oyl out of Iron . God's Spirit can produce Grace in the most obdurate Heart . 9. & ult . If you would have the VVord work effectually to your Salvation , make it Familiar to you , discourse of the VVord you have heard when you come home . Psal. 119.172 . My Tongue shall speak of thy Word . That may be one reason why some People get no more good by what they hear , because they never speak one to another of what they have heard : As if Sermons were such Secrets , that they must not be spoken of again ; or as if it were a Shame to speak of matters of Salvation . Mal. 3.16 . They that feared the Lord spake often one to another , and a Book of Remembrance was written . Vse . Caution . Take heed , as you love your Souls , that the VVord become not ineffectual to you . There are some to whom the Word preached is ineffectual . ( 1. ) Such as Censure the Word ; in stead of judging themselves , judge the Word . ( 2. ) Such as live in contradiction to the Word , Isa. 30.8 . ( 3. ) Such as are more hardened by the Word , Zech. 7.11 . They made their Heart as an Adamant . And when Men harden their Hearts wilfully , God hardens them judicially . Isa. 6.8 . Make their Ears heavy . The Word to these is ineffectual . Were it not sad if a Man's Meat should not nourish ; nay , if it should turn to Poyson ? Oh! Take heed that the Word Preach'd be not ineffectual and to no purpose . Consider Three things . ( 1. ) If the Word Preached doth us no good , there is no other way by which we can be saved . This is God's Institution , and the main Engin he useth to convert Souls . Luke 16.31 . If they hear not Moses and the Prophets , neither will they be perswaded tho' one arose from the Dead . If an Angel should come to you out of Heaven , and preach of the Excellency of the glorified Estate and the Joys of Heaven , and that in the most Pathetical manner ; if the Word preached doth not perswade , neither would you be wrought upon by such an Oration from Heaven . If a damned Spirit should come from Hell , and preach to you in Flames , and tell you what a place Hell is , and roar out the Torments of the Damned , it might make you tremble , but it would not convert , if the Preaching of the Word would not do it . ( 2. ) To come to the Word , and not be savingly wrought upon , is that which the Devil is pleas'd with . He cares not tho' you hear frequently , if it be not effectually . He is not an Enemy to Hearing , but Profiting . Tho' the Minister holds out the Breast of the Ordinance to you , he cares not , as long as you do not suck the sincere Milk of the VVord . The Devil cares not how many Sermon-Pills you take , so long as they do not work upon your Conscience . ( 3. ) If the VVord preached be not effectual to Men's Conversion , it will be effectual to their Condemnation : The VVord will be effectual one way or other ; if it doth not make your Hearts better , it will make your Chains heavier . VVe pity them who have not the Word preached , but it will be worse with them who are not sanctified by it . Dreadful is their Case , who go loaden to Hell with Sermons . But I will conclude with the Apostle , Heb. 6.9 . I am perswaded better things of you , and things that accompany Salvation . Matth. XXVIII . 19 . Go ye therefore and teach all Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost , Teaching them — . We are still upon that Question in the Catechism , Quest. What are the Outward Means whereby Christ communicates to us the Benefits of Redemption ? Answ. " They are his Ordinances , especially , the Word , Sacraments and Prayers . I have spoken to the First , The Word Read and Preached , I now proceed to the Second . II. The Way whereby Christ communicates to us the Benefits of Redemption , is , in the Vse of the Sacraments . Quest. 1. What are Sacraments in general ? Resp. They are Visible Signs of Invisible Grace . Quest. 2. Is not the Word of God sufficient to Salvation ? What need then is there of Sacraments ? Resp. We must not be wise above what is written . This may satisfie , it is God's Will that his Church should have Sacraments . And , it is God's Goodness thus by Sacraments to condescend to our weak Capacities . Iohn 4.48 . Except ye see Signs ye will not believe . God to strengthen our Faith confirms the Covenant of Grace , not only by Promises , but by Sacramental Signs . Quest. 3. What are the Sacraments of the New Testament ? Resp. Two : Baptism and the Lord's Supper . Quest. 4. But are there no more ? The Papists tell us of Five more , viz. Confirmation , Penance , Matrimony , Orders , and the Extream Unction . Resp. 1. There were but Two Sacraments under the Law , therefore there are no more now , 1 Cor. 10.2 , 3 , 4. 2. These two Sacraments are sufficient : The one signifying our Entrance into Christ , and the other our Growth and Perseverance in him . ( 1. ) I begin with the First Sacrament , Baptism . Go ye therefore , and Teach all Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost , Teaching them . — Go teach all Nations : The Greek VVord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Make Disciples of all Nations . If it be asked , How should we make them Disciples ? It follows , Baptizing them , and teaching them . In an Heathen Nation , first Teach them , and then Baptize them ; but in a Christian Church , first Baptize them , and then Teach them . Quest. 5. " What is Baptism ? Resp. In General , it is a Matriculation , or Visible Admission of Children into the Congregation of Christ's Flock : More particularly , Baptism is a Sacrament , wherein the washing or sprinkling with Water in the Name of the Father , Son , and Holy Ghost , doth signify and seal our engrafting into Christ , and partaking of the Benefits of the Covenant of Grace , and our Engagement to be the Lords . Quest. 6. What is the meaning of the Parent in Presenting his Child to be Baptized ? Resp. The Parent in presenting his Child to be Baptiz'd , doth , ( 1. ) Make a Publick Acknowledgment of Original Sin ; that the Soul of his Child is polluted , therefore needs washing away of Sin by Christ's Blood and Spirit ; both which Washings are signified by the sprinkling of Water in Baptism . ( 2. ) The Parent by bringing his Child to be Baptiz'd , doth solemly Devote his Child to the Lord , and enroll him in God's Family . And truly this may be a great Satisfaction to a Religious Parent , that he hath given up his Child to the Lord in Baptism . How can a Parent look with Comfort on that Child , who was never yet Dedicated to God ? Quest. 7. What is the Benefit then of Baptism ? Resp. The Party Baptiz'd hath , ( 1. ) An Entrance into the Visible Body of the Church . ( 2. ) The Party Baptized hath a Right Sealed to the Ordinances , which is a Priviledge full of Glory , Rom. 9.4 . ( 3. ) The Child Baptiz'd is under a more special providential Care of Christ , who appoints the Tutelage of Angels to be the Infants Life-Guard . Quest. 8. Is this all the Benefit ? Resp. No : To such as belong to the Election , Baptism is a Seal of the Righteousness of Faith , Rom. 4.11 . A Laver of Regeneration , and a Badge of Adoption . Quest. 9. How doth it appear that Children have right to Baptism ? Resp. Children are Parties of the Covenant of Grace . The Covenant was made with them . Gen. 17.7 . I will establish my Covenant between me and thee , and thy Seed after thee , for an everlasting Covenant , to be a God unto thee and thy Seed after thee . And Acts 2.39 . The Promise is to you and to your Children . The Covenant of Grace may be consider'd either , ( 1. ) More strictly , as an absolute Promise to give Saving Grace : And so none but the Elect are in Covenant with God. Or , ( 2. ) More largely , as a Covenant containing in it many outward glorious Priviledges , in which respect the Children of Believers do belong to the Covenant of Grace : The Promise is to you and to your Seed . The Infant-Seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents ; and having a Right to the Covenant , they cannot justly be denied Baptism , which is the Seal . I would ask this Question of them who deny Infant-Baptism . It is certain the Children of Believers were once Visibly in Covenant with God , and did receive the Seal of their Admission into the Church ? Now , where do we find this Covenant-Interest , or Church-Membership of Infants was ever repealed , or made void ? Certainly Jesus Christ did not come to put Believers and their Children into a worse condition than they were in before . If the Children of Believers should not be Baptized , then they are in a worse Condition now than they were in before Christ's Coming — Before I came to prove the Baptizing of Infants , I shall answer the Objections made against it . Obj. 1. The Scripture is silent herein , and doth not mention Infant-Baptism . Resp. Tho' there is not the Word Infant-Baptism in Scripture , yet there is the Thing . There is not mention made in Scripture of Womens receiving the Sacrament ; but who doubts but the Command , Take , Eat , this is my Body , concerns them ? Doth not their Faith need strengthening as well as others ? So the Word Trinity is not to be found in Scripture , but there is that which is equivalent : 1 Iohn 5.7 . There are three that bear record in Heaven , the Father , the Word , and the Holy Ghost , and these Three are One. So tho' the Word Infant-Baptism is not mentioned in Scripture , yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable consequence . Quest. How is that proved ? Answ. The Scripture mentions whole Families Baptized : As the Houshold of Lydia , Crispus , and the Iailor . Acts 16.33 . He was baptized , he and all his . Wherein we must rationally imagine that there were some little Children . If it be said , there is no mention there made of Children . I Answer , Neither are Servants named ; yet it cannot be suppos'd but that in so great a Family there were some Servants . Obj. 2. But Infants are not capable of the End of Baptism : For Baptism signifies the washing away of Sin by the Blood of Christ. Now Infants cannot understand this ; therefore what Benefit can Baptism be to them ? Answ. Whereas it is said , Infants cannot understand the Mystery of Baptism , neither could the Child that was to be Circumcised understand Circumcision ; yet the Ordinance of Circumcision was not to be omitted or deferred . An Infant , tho it understand not the meaning of Baptism , yet it may partake of the Blessing of Baptism . The little Children that Christ took in his Arms understood not Christ's meaning , but they had Christ's Blessing . Mark 10.16 . He put his Hands upon them and blessed them . Quest. But what Benefit can the Child have of Baptism , if it understands not the Nature of Baptism ? Answ. It may have a Right to the Promise sealed up , which it shall have an actual Interest in when it comes to have Faith. A Legacy may be of use to the Child in the Cradle ; tho' now it understand not the Legacy , yet when it is grown up to Years , it is fully possessed of it . But it may be further Objected , Obj. The Party to be Baptiz'd is to be engag'd to God ; but how can the Child engage ? Answ. The Parents can engage for it , which God is pleased to accept as equivalent to the Child 's Personal engaging . Obj. 3. If Baptism comes in the room of Circumcision , only the Males were Circumcised , Gen. 17.30 . Then , what Warrant is there for Baptizing Females ? Answ. The Females were included , and were virtually Circumcis'd in the Males . What is done to the Head , is done to the Body ; the Man therefore being the Head of the Woman , 1 Cor. 11.3 . what was done to the Male Sex , was interpretatively done to the Female . Having Answer'd these Objections , I come now to prove by Argument Infant-Baptism . 1 st Arg. If Children , during their Infancy , are capable of Grace , then they are capable of Baptism : But Children in their Infancy are capable of Grace , therefore they are capable of Baptism . I prove the Minor , That they are capable of Grace , thus : If Children in their Infancy may be saved , then they are capable of Grace ; but Children in their Infancy may be saved : Which is proved thus ; If the Kingdom of Heaven may belong to them , then they may be saved ; but the Kingdom of Heaven may belong to them , as it is clear from Mark 10.14 . Of such is the Kingdom of God. Who then can forbid that the Seal of Baptism should be applied to them ? 2 d Arg. If Infants ▪ may be among the Number of God's Servants , then there is no reason why they should be shut out of God's Family : but Infants may be in the Number of God's Servants : That is evident , because God calls them his Servants . Levit. 25.4 . He shall depart from thee , and his Children with him , for they are my Servants . Therefore Children in their Infancy being God's Servants , why should they not have Baptism , which is the Tessera , the Mark or Seal which God sets upon his Servants . 3 d Arg. Is from 1 Cor. 7.14 . But now are your Children holy . Children are not called Holy , as if they were free from Original Sin , but in the Iudgment of Charity they are to be esteemed holy and true Members of the Church of God , because their Parents are Believers . Hence that excellent Divine Mr. Heldersam saith , That the Children of the Faithful , as soon as they are born have a Covenant-Holiness , and so a Right and Title to Baptism , which is the Token of the Covenant . 4 th Arg. From the Opinion of the Fathers , and the Practice of the Church , ( 1. ) The Ancient Fathers were strong Assertors of Infant-Baptism , Irenaus , Basil , Lactantius , Cyprian , and Austin . ( 2. ) It was the Practice of the Greek Church to baptize her Infants . Erasmus saith , That Infant-Baptism hath been used in the Church of God for above Fourteen Hundred Years . And St. Austin , in his Book against Pelagius , affirms , That it hath been the Custom of the Church in all Ages to Baptize Infants : Yea , it was an Apostolical Practice . St. Paul affirms , that he Baptized the whole House of Stephanus , 1 Cor. 1.16 . And as you have seen Scripture Arguments for Infant-Baptism , so let us consider whether the Practice of those who delay the Baptizing of Children till Riper Years , be warrantable — For my part , I cannot gather it from Scripture : For tho' we read of Persons Adult and grown up to Years of Discretion in the Apostles times Baptized , yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith. But that in a Christian Church the Children of Believers should be kept unbaptized several Years , I know neither Precept nor Example for it in Scripture , but it is wholly Apocryphal . The Baptizing of Persons grown up to Maturity , we may argue against ab effectu , from the Ill Consequences of it . They dip the Persons they baptize over Head and Ears in cold Water , and naked , which as it is Indecent , so it is Dangerous , and hath been often times the occasion of Chronical Diseases , yea , Death it self , and so is a plain Breach of the Sixth Commandment . And how far God hath given up many Persons , who are for the deferring of Baptism , to other vile Opinions and vicious Practices , is evident , if we consult with History : Especially if we read over the Actings of the Anabaptists in Germany . Vse I. See the Riches of God's Goodness , who will not only be the God of Believers , but takes their Seed into Covenant . Gen. 17.7 . I will establish my Covenant between me and thee , and thy Seed after thee , to be a God unto thee and thy Seed . A Father counts it a great Priviledge , not only to have his own Name , but his Child's Name put in a Will. 2. It blames those Parents who forbid little Children to be brought to Christ ; they with-hold the Ordinance : By denying their Infants Baptism , they exclude them from having a Membership in the Visible Church , and so their Infants are sucking Pagans . Such as deny their Children Baptism , make God's Institutions under the Law more full of Kindness and Grace to Children , than they are now under the Gospel ; which how strange a Paradox it is , I leave to you to judge . Vse . III. Exhort . 1 st . Branch . We that are Baptized , let us labour to find the Blessed Fruits of Baptism in our own Souls : Let us labour not only to have the Sign of the Covenant , but the Grace of the Covenant . Many glory in this , that they are Baptized . The Jews gloried in their Circumcision , because of their Royal Priviledges : To them belonged the Adoption , and the Glory , and the Covenants , Rom. 9.4 . But many of them were a Shame and Reproach to their Circumcision . Rom. 2.24 . For the Name of God is blasphemed among the Gentiles through you . The scandalous Jews ( tho Circumcis'd ) were in God's Account as Heathens . Amos 9.7 . Are ye not as Children of the Ethiopians to me , saith the Lord ? Alas ! What is it to have the Name of Christ , and want his Image ? What is Baptism of Water , without the Baptism of the Spirit ? Many Baptized Christians are no better than Heathens . O , labour to find the Fruits of Baptism , that Christ is form'd in us ! Gal. 4.19 . That our Nature is chang'd , we are made Holy and Heavenly ; this is to be Baptized into Iesus , Rom. 6.3 . Such as live unsuitable to their Baptism , may go with Baptismal Water on their Faces , and Sacramental Bread in their Mouths , to Hell. 2 d. Br. Let us labour to make a Right Use of our Baptism . 1 st . Vse of Baptism . Let us use it as a Shield against Temptations . Satan , I have given up my self to God by a Sacred Vow in Baptism , I am not my own , I am Christ's , therefore I cannot yield to thy Temptations , but I break my Oath of Allegiance which I made to God in Baptism . Luther tells us of a Pious Woman , who when the Devil tempted her to sin , she answered Satan , Baptizata sum , I am baptized ; and so beat back the Tempter . 2 d. Vse of Baptism . Let us use it as a Spurr to Holiness : By remembring our Baptism , let us be stirred up to make good our Baptismal Engagements : Renouncing the World , Flesh and Devil , let us Devote our selves to God and his Service . To be Baptiz'd into the Name of the Father , Son and Holy Ghost , implies ● Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity . It is not enough that our Parents dedicate us to God in Baptism , but we must dedicate our selves to him . This is called a Living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Lord , Rom. 14.8 . Our Life should be spent in worshipping God , in loving God , in exalting God : We should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as becomes the Gospel , Phil. 1.27 . Shine as Stars in the World , and live as Earthly Angels . 3 d. Vse of Baptism . Let us use it as an Argument to Courage . We should be ready to confess that Holy Trinity , into whose Name we were baptized . With the Conversion of the Heart must go the Confession of the Tongue . Luke 12.8 . Whosoever shall confess me before Men , him shall the Son of Man also confess before the Angels of God. Peter openly confessed Christ crucifyed , Acts 4.10 . Cyprian , a Man of a brave Spirit , was like a Rock , whom no Waves could shake ; like an Adamant , whom no Sword could cut . He confessed Christ before the Proconsul , and suffered himself to be proscribed , yea , chose Death , rather than he would betray the Truths of Christ. He that dares not confess the Holy Trinity , shames his Baptism , and God will be ashamed to own him at the Day of Judgment . Vlt. Vse . See the fearfulness of the Sin of Apostacy ! 'T is a renouncing of our Baptism : 'T is damnable Perjury to go away from God after a Solemn Vow . 2 Tim. 4.10 . Demas hath forsaken me . He turned Renegado , and afterward became a Priest in an Idol Temple , saith Dorotheus . Iulian the Apostate ( Gregory Nazianzen observes ) bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods , and so as much as in him lay , washed off his former Baptism . The Case of such as fall away after Baptism is dreadful . Heb. 10.38 . If any Man draw back : The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to draw back , alludes to a Souldier that steals away from his Colours . So if any Man steal away from Christ , and run over to the Devils side , my Soul shall have no pleasure in him . That is , I will be severely avenged on him , I will make my Arrows drunk with his Blood. If all the Plagues in the Bible can make that Man miserable , he shall be so . II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption , is , the Lord's Supper . Mark XIV . 24 . And as they did Eat , Iesus took Bread , &c. Secondly , Having spoken of the Sacrament of Baptism , I come now to the Sacrament of the Lord's Supper . The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted . Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God , in the Sacrament we become one with him . In Prayer we look up to Christ , in the Sacrament by Faith we touch him . In the Word Preached we hear Christ's Voice , in the Sacrament we feed on him . Quest. 1. What Names and Titles in Scripture are given to the Sacrament ? Resp. 1. It is called , ( 1. ) Mensa Domini , The Lord's Table , 1 Cor. 10.21 . The Papists call it an Altar , not a Table . The Reason is , because they turn the Sacrament into a Sacrifice , and pretend to offer up Christ corporally in the Ma●s . It being the Lord's Table , shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries . The Lord takes notice of the Frame of our Hearts when we come to his Table . Matth. 22.11 . The King came in to see the Guests . We dress our selves when we come to the Table of some Great Monarch . We should think with our selves , we are going to the Table of the Lord , therefore should dress our selves by Holy Meditation and Heart-Consideration . Many think it is enough to come to the Sacrament , but mind not whether they come in Due Order * . Perhaps they had scarce a serious Thought before whither they were going : All their Dressing was by the Glass , not by the Bible . Chrysostom calls it , The dreadful Table of the Lord : So it is to such as come unworthily . ( 2. ) The The Sacrament is called Coena Domini , the Lord's Supper , 1 Cor. 11.20 . to import , it is a Spiritual Feast : It is indeed a Royal Feast , God is in this Cheer . Christ in both Natures , God and Man , is the matter of this Supper . ( 3. ) The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Communion , 1 Cor. 10.16 . The Bread which we break , is it not the Communion of the Body of Christ ? The Sacrament being called a Communion , shews , 1. That this Ordinance is only for Believers , because none else can have Communion with Christ in these Holy Mysteries . — Communio fundatur in ●nione : Faith only gives us Union with Christ , and by Vertue of this we have Communion with him in his Body and Blood. None but the Spouse communicates with her Husband . A Stranger may drink of his Cup , but she only hath his Heart , and communicates with him in a Conjugal manner : So Strangers may have the Sign , drink of the Cup , but only Believers drink Christ's Blood , and have Communion with him in his Priviledges . 2. The Sacrament being a Communion , shews , That it is Symbolum Amoris , a Bond of that Unity and Charity which should be among Christians . 1 Cor. 10.17 . We being many are one Body . As many Grains make One Bread , so many Christistians are one Body . A Sacrament is a Love-Feast . The Primitive Christians ( as Iustin Martyr notes ) had their Holy Salutations at the Blessed Supper , in token of that Dearness of Affection which they did bear each to other . It is a Communion , therefore there must be Love and Union . The Israelites did eat the Passover with Bitter Herbs , so must we eat the Sacrament with bitter Herbs of Repentance , but not with bitter Hearts of Wrath and Malice . The Hearts of the Communicants should be knit together with the Bond of Love. Thou braggest of thy Faith , ( saith Austin ) but show me thy Faith by thy Love to the Saints . For as in the Sun , Light and Heat are inseparable , so Faith and Love are twisted together inseparably . Where there are Divisions , the Lord's Supper is not properly a Communion , but a Disunion . Quest. 2. What is the Lord's Supper ? Resp. It is a visible Sermon , wherein Christ crucify'd is set before us ; or it is a Sacrament of the New Testament , wherein by receiving the Holy Elements of Bread and Wine , our Communion with Christ is signify'd and seal'd up to us . Or thus : It is a Sacrament Divinely Instituted , wherein by giving and receiving Bread and Wine , Christ's Death is shewed forth , and the worthy Receivers are by Faith made Partakers of his Body and Blood , and all the Benefits flowing from thence . For the further explaining of the Nature of the Lord's Supper , I shall look back to to the Institution . 1. Iesus ] took Bread. Here is the Master of the Feast , or the Institutor of the Sacrament . The Lord Iesus he took Bread. He only is fit to Institute a Sacrament , who is able to give Vertue and Blessing to it . 2. He took Bread. ] Christ's Taking of the Bread was one Part of his Consecration of the Elements , and setting them apart for an Holy Use. And as Christ did consecrate the Elements , so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper . How unseemly a Sight is it to see any come to these Holy Elements , having Hearts leavened with Pride , Covetousness , Envy ! These do with Iudas receive the Devil in the Sop , and are no better than Crucifyers of the Lord of Glory . 3. And Blessed it . ] This is another Part of the Consecration of the Element , Christ blessed it : He blesseth , and it shall be blessed . Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded . 4. And Brake it . ] The Bread broken , and the Wine poured out , was to signifie to us the Agony and Ignominy of Christ's Sufferings , the Rending of Christs Body on the Cross , and that Effusion of Blood which was distilled from his blessed Sides . 5. And gave it ] to them . Christ's giving the Bread , denotes Christ's giving of himself and all his Benefits to us freely . Tho Christ was sold , yet given . Iudas did sell Christ , but Christ gave himself to us . 6. He gave it to Them , ] viz. The Disciples . This is Childrens Bread ; Christ doth not cast these Pearl before Swine . Whether Iudas were present at the Supper is controverted , I rather incline to think he was not : For Christ said to the Disciples , This is my Blood which is shed for you , Luke 22.20 . Christ knew his Blood was never shed effectually and intentionally for Iudas . In eating the Passover Christ gave Iudas a Sop , which was a Bit of Unleavened Bread dipt in a Sauce made with bitter Herbs ; Iudas having received the Sop , went immediately out , John 13. But suppose Iudas were there , tho he receiv'd the Element , yet not the Blessing . 7. Take , Eat . ] This Expression of Eating denotes Four things . ( 1. ) The near mystical Vnion between Christ and his Saints . As the Meat which is eaten incorporates with the Body , and becomes one with it ; so by eating Christ's Flesh , and drinking his Blood Spiritually , we partake of Christ's Merits and Graces , and are mystically one with him . Iohn 17.23 . I in them . ( 2. ) Take , eat . Eating shows the infinite Delight the believing Soul hath in Christ. Eating is grateful and pleasing to the Pallat : So feeding on Christ by a lively Faith is delicious . Nullus animae suavior cibus . Lactantius . No such sweet feeding as on Christ crucifyed . This is a Feast of Fat things , and Wine on Lees w●ll refined . ( 3. ) Take , eat . Eating denotes Nourishment . Meat , as it is delicious to the Pallat , so it is nourishing to the Body . So eating Christ's Flesh , and drinking his Blood , is nutritive to the Soul. The new Creature is nourished at the Table of the Lord to everlasting Life . Iohn 6.54 . Whoso eateth my Flesh , and drinketh my Blood , hath eternal Life . ( 4. ) Take , eat , shows the Wisdom of God , who restores us by the same means by which we fell . We fell by Taking and Eating the Forbidden Fruit , and we are recovered again by Taking and Eating of Christ's Flesh. We died by eating the Tree of Knowledge , and we live by eating the Tree of Life . 8. This is my Body . ] These Words , Hoc est Corpus meum , have been much controverted between us and the Papists . This is my Body , that is , by a Metonymy , It is a Sign and Figure of my Body . The Papists hold Transubstantiation , that the Bread is after Consecration turn'd into the very Substance of Christ's Body . We say we receive Christ's Body Spiritually , they say they receive Christ's Body Carnally , which is contrary to Scripture . The Scripture affirms , that the Heavens must receive Christ's Body until the times of the restitution of all things , Acts 3.21 . Christ's Body cannot be at the same time in Heaven and in the Host. Aquinas saith , It is not possible by any Miracle that a Body should be locally in two places at once . Besides , it is absurd to imagine , that the Bread in the Sacrament should be turned into Christ's Flesh , and that his Body which was hung before , should be made again of Bread. So that This is my Body , is as if Christ had said , This is a Sign and Representation of my Body . 9. And he took the Cup. ] The Cup is put by a Metonymy of the Subject for the Adjunct , for the Wine in the Cup ; it signifies the Blood of Christ shed for our Sins . The taking of the Cup , denotes the Redundancy of Merit in Christ , and the Fulness of our Redemption by him . He not only took the Bread , but the Cup. 10. And when he had given Thanks . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ gave Thanks that God had given these Elements of Bread and Wine to be Signs and Seals of Man's Redemption by Christ. Christ's giving of Thanks , shows his Philanthropy , or Love to Mankind , who did so rejoyce and bless God , that Lost Man was now in a way of Recovery , and that he should be rais'd higher in Christ than ever he was in Innocency . 11. He gave the Cup to them . ] Why then dare any with-hold the Cup ? This is to pollute and curtail the Ordinance , and alter it from its Primitive Institution . Christ and his Apostles administred the Sacrament in both Kinds , the Bread and the Cup , 1 Cor. 11.24 , 25. And the Cup was receiv'd in the ancient Church for the space of 1400 Years , as is confess'd by Two Popish Councils . Christ saith expresly , Drink ye all of this . He doth not say , Eat ye all of this : But , Drink ye all ; as foreseeing the Sacrilegious Impiety of the Church of Rome in keeping back the Cup from the People . The Popish Council of Constance speaks plainly , but impudently , That altho' Christ instituted and administred the Sacrament in both Kinds , the Bread and the Wine , yet the Authority of the Holy Canons , and the Custom of the Mother Church , think good to deny the Cup to the Laity . Thus as the Popish Priests make Christ but half a Saviour , so they administer to the People but half a Sacrament . The Sacrament is Christ's Last Will and Testament , in the Text , This is my Blood of the New Testament . Now to alter or take away any thing from a Man's Will and Testament , is a great Impiety . What is it then to alter and mangle Christ's Last Will and Testament ? Sure 't is an high Affront to Christ. Quest. 3. What are the Ends of the Lord's Supper ? Resp. 1. It is an Ordinance appointed to confirm our Faith. Iohn 4.48 . Except ye see Signs ye will not believe . Christ sets the Elements before us , that by these Signs our Faith may be strengthened . As Faith cometh by hearing , so it is confirmed by seeing Christ crucify'd . The Sacrament is not only a Sign to represent Christ , but a Seal to confirm our Interest in him . Object . But it is the Spirit confirms Faith , therefore not the Sacrament . Answ. This is no good Logick . The Spirit confirms Faith , therefore not the Sacrament , is as if one should say , God feeds our Bodies , therefore Bread doth not feed us ; whereas God feeds us by Bread : So the Spirit confirms our Faith by the Use of the Sacrament . 2. The End of the Sacrament is to keep up the Memory of Christ's Death . 1 Cor. 11.25 . This do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in remembrance of me . If a Friend give us a Ring at his Death , we wear it to keep up the Memory of our Friend . Much more then ought we to keep up the Memorial of Christ's Death in the Sacrament ! Christ's Death lays a Foundation for all the magnificent Blessings which we receive from Christ. The Covenant of Grace was agreed on in Heaven , but sealed upon the Cross. Christ hath sealed all the Articles of Peace in his Blood. Remission of Sin flows from Christ's Death , Matth. 26.28 . This is my Blood of the New Testament shed for many for the Remission of Sins . Consecration , or making us Holy , is the Fruit of Christ's Death . Heb. 9.14 . How much more shall the Blood of Christ purge your Conscience ! Christ's Intercession is made available to us by Vertue of his Death . Christ could not have been admitted an Advocate , if he had not been first a Sacrifice . Our entring into Heaven is the Fruit of Christ's Blood , Heb. 10.19 . Christ could not have prepared Mansions for us , if he had not first purchased them by his Death : So that we have a great deal of cause to commemorate Christ's Death in the Sacrament . Quest. In what Manner are we to remember the Lord's Death in the Sacrament ? Answ. It is not only an Historical Remembrance of Christ's Death and Passion : Thus Iudas remembers Christ's Death , and how he betray'd him : And Pilate remembers Christ ' , Death , and how he crucify'd him : But our remembring Christ's Death in the Sacrament , must be , ( 1. ) A Mournful Remembrance . We must not be able to look on Christ crucified with dry Eyes . Zech. 12.10 . They shall look on him whom they have pierced , and mourn over him . O Christian , when thou lookest on Christ in the Sacrament , remember how oft thou hast crucifyed him ! The Jews did it but once , thou often . Every Oath is a Nail with which thou piercest his Hands : Every unjust sinful Action is a Spear with which thou woundest his Heart . O remember Christ with Sorrow , to think thou shouldst make his Wounds bleed afresh ! Mark XIV . 22 , 23 , 24. Iesus took Bread , &c. ( 2. ) It must be a Ioyful Remembrance , Iohn 8.56 . Abraham saw my Day and rejoyced . When a Christian sees a Sacrament Day approach he should rejoyce . This Ordinance of the Supper is an Earnest of Heaven ; 't is the Glass in which we see him whom our Souls love : It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph , his Spirit revived , Gen. 45.27 . God hath appointed the Sac●●ment , on purpose to chear and revive a sad Heart . When we look on our Sins , ●e have cause to mourn ; but when we see Christ's Blood shed for our Sins , this may make us rejoyce . In the Sacrament our Wants are supplyed , our Strength is renewed : Here we meet with Christ , and doth not this call for Joy ? A Woman that hath been long debarred from the Society of her Husband , how glad is she of his Presence ! At the Sacrament the believing Spouse meets with Christ : He saith to her , All I have is thine . My Love is thine to pity thee , my Mercy is thine to save thee . How can we think in the Sacrament on Christ's Blood shed , and not rejoyce . Sanguis Christi clavis Paradisi . Christ's Blood is the Key which opens Heaven , else we had been all shut out . 3. End of the Sacrament is , to work in us an endeared Love to Christ. When Christ bleeds over us , well may we say , Behold how he loved us ! Who can see Christ die , and not be Sick of Love ? That is an Heart of stone , whom Christ's Love will not melt . 4. End of the Sacrament ; the mortifying of Corruption . To see Christ crucified for us , is a means to crucify sin in us . Christ's Death ( like the Water of Jealousie ) makes the Thigh of Sin to rot , Numb . 5.27 . How can a Wife endure to see that Spear which killed her Husband ? How can we endure those sins which made Christ vail his Glory , and lose his Blood ? When the People of Rome saw Caesar's bloody Robe , they were incensed against them that slew him . Sin hath rent the White Robe of Christ's Flesh , and died it of a crimson Colour : The Thoughts of this will make us seek to be avenged on our sins . 5. End , the Augmentation and Encrease of all the Graces , Hope , Zeal , Patience . The Word Preached begets Grace , the Lord's Supper nourisheth it : The Body by feeding encreaseth Strength , so doth the Soul by feeding on Christ Sacramentally . Cum defecerit virtus mea calicem salutarem accipiam . Bern. When my spiritual strength begins to fail , I know a Remedy , ( saith Bernard ) I will go the Table of the Lord , there I will drink and recover my decayed strength . There is difference between Dead Stones and Living Plants . The Wicked who are Stones receive no spiritual Encrease , but the Godly , who are Plants of Righteousness , being watered with Christ's Blood , grow more fruitful in Grace . Quest. 4. Why are we to receive this Holy Supper ? Answ. Because it is a Duty incumbent , Take , Eat . And observe , it is a Command of Love. If Christ had commanded us some great matter , would not we have done it ? 2 Kings 5.13 . If the Prophet had bid thee do some great thing , wouldst thou not have done it ? If Christ had enjoyned us to have given him a Thousand of Rams , or to have parted with the Fruit of our Bodies , would we not have done it ? Much more when he only saith , Take and Eat : Let my broken Body feed you , let my Blood poured out save you . Take and Eat : This is a Command of Love , and shall we not readily obey ? 2. We are to celebrate the Lord's Supper , because it is a provoking to Christ to stay away . Prov. 9.2 . Wisdom hath furnished her Table . So Christ hath furnished his Table , set Bread and Wine ( representing his Body and Blood ) before his Guests , and they wilfully turn their Backs upon the Ordinance , Christ looks upon it as a slighting of his Love , and that makes the Fury rise up in his Face . Luke 14.24 . For I say unto you , that none of those that were bidden shall taste of my Supper . I will shut them out of my Kingdom , I will provide them a black Banquet , where weeping shall be the first Course , and gnashing of Teeth the Second . Quest. 5. Whether the Lord's Supper be oft to be Administred ? Resp. Yes : 1 Cor. 11.26 . As oft as ye eat of this Bread. The Ordinance is not to be celebrated once in a Year , or once in our Lives , but often . A Christians own Necessities may make him come often hither . His Corruptions are strong , therefore he had need come often hither for an Antidote to expell the Poyson of Sin ; and his Graces are weak . * Grace is like a Lamp , if it be not often fed with Oyl , it is apt to go out . How therefore do they sin against God , who come but very seldom to this Ordinance ! Can they thrive , who for a long time forbear their Food ? And others there are who do wholly forbear . This is a great Contempt offered to Christ's Ordinance . Men do as it were tacitly say , Let Christ keep his Feast to himself . What a cross-grain'd piece is Man , he will Eat when he should not , and he will not eat when he should . When God said , Eat not of this forbidden Fruit , then he will be sure to eat : When God saith , Eat of this Bread , and Drink of this Cup , then he refuseth to eat . Quest. 6. Are all to come promiscuously to this Holy Ordinance ? Resp. No , that were to make the Lord's Table an Ordinary . Christ forbids to cast Pearls before Swine . The Sacramental Bread is Children's Bread , and it is not to be cast to the Profane . As at the giving of the Law God set Bounds about the Mount that none might touch it : So God's Table should be guarded , that the Profane should not come near . In the Primitive Times , after Sermon done , and they were going to Celebrate the Lord's Supper , an Officer stood up and cried , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy things for Holy Men : And then several of the Congregation were to depart . I would have my Hand cut off , ( saith Chrysostom ) rather than I would give Christ's Body and Blood to the Profane . The wicked do not eat Christ's Flesh , but tear it ; they do not drink his Blood , but spill it . These Holy Mysteries in the Sacraments are tremenda mysteria , Mysteries that the Soul is to tremble at . Sinners defile the Holy things of God , they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet , Psal. 110. not at his Table . Quest. 7. How may we receive the Supper of the Lord worthily , that so it may become effectual to us ? Resp. That we may receive it worthily , and it may become Efficacious , ( 1. ) We must solemnly prepare our selves before we come : We must not rush upon the Ordinance rudely and irreverently , but come in due order . There was a great deal of Preparation to the Passover ; 2 Chron. 30.18 , 19. And the Sacrament comes in the room of it . Quest. Wherein doth this Solemn Preparing for the Ordinance consist ? Resp. 1. In Examining our selves . 2. In Dressing our Souls before we come , which is by washing in the Water of Repentance . 3. By exciting the Habit of Grace into Exercise . 4. In begging a Blessing upon the Ordinance . ( 1. ) Solemn Preparing for the Sacrament consists in Self-examining . 1 Cor. 11.28 . But let a Man examin himself , and so let him eat . It is not only a Counsel but a Charge : Let him examin himself . As if a King should say , Let it be enacted . Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery , they represent his Body and Blood : Therefore there must be Preparation ; and if Preparation , then there must be first Examining our selves , without which there can be no Preparation . Let us be serious in this examining our selves , our Salvation depends upon it . We are curious in examining other things : We will not take Gold , but examine it by the Touch-stone : We will not take Land , but we will examine the Title . And shall not we be as exact and curious in examining the state of our Souls ? Quest. 1. What is required to this Self-examining ? Resp. There must be a Solemn Retiring of the Soul. We must set our selves apart , and retire for some time from all Secular Employment , that we may be more serious in this Work. There is no casting up of Accounts in a Crowd ; nor can we examin our selves when we are in a Crowd of Worldly Businesses . We read , a Man that was in a Iourney might not come to the Passover , Numb . 9.13 . because his Mind was full of Secular Cares , and his Thoughts were taken up about his Journey . When we are upon Self-examining-work , we had not need be in an Hurry , or have any distracting Thoughts , but retire and lock up our selves in our Closet , that we may be more intent in the Work. Quest. 2. What is Self-examination ? Resp. It is a setting up a Court in Conscience , and keeping a Register there , that by a strict Scrutiny a Man may see how Matters stand between God and his Soul. Self-examination is a Spiritual Inquisition , an Heart-Anatomy , whereby a Man takes his Heart as a Watch , all in pieces , and sees what is defective there . It is a Dialogue with ones self . Psal. 77.7 . I commune with my own Heart . David call'd himself to Account , and put Interrogatories to his own Heart . Self-examining is a critical Descant or Search ; as the Woman in the Parable did light a Candle , and search for her lost Groat , Luke 15.8 . So Conscience is the Candle of t●● Lord. Search with this Candle what thou canst find wrought by the Spirit in thee ? Quest. 3. What is the Rule by which we must Examine our selves ? Resp. The Rule or Measure we must Examine our selves by , is , the Holy Scripture : We must not make Fancy , or the good Opinion which others have of us , the Rule by which we judge of our selves : But as the Goldsmith brings his Gold to the Touch-stone , so must we bring our Hearts to a Scripture Touch-stone : To the Law , to the Testimony , Isa. 8.20 . What saith the Word ? Are we divorced from Sin ? Are we renewed by the Spirit ? Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun ; so must we judge of the state of our Souls by the Sun-light of Scripture . Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table ? Resp. 1. It is a Duty imposed ; Let him examine himself . The Passover was not to be eaten Raw , Exod. 12.19 . To come to such an Ordinance slightly , without Examination , is to come in an undue manner , and is like Eating the Passover Raw. 2. We must examine our selves before we come , because it is not only a Duty imposed , but opposed . There is nothing the Heart naturally is more averse from , than Self-exemination . We may know that Duty is good , which the Heart opposeth . But why doth the Heart so oppose it ? Because it doth cross the Tide of Corrupt Nature ; 't is contrary to Flesh and Blood. The Heart is guilty ; and doth a guilty Person love to be examined ? The Heart opposeth it , therefore the rather set upon it . That Duty is good which the Heart opposeth . 3. Because Self-examining is so needful a Work ; as appears : ( 1. ) Without Self-examination a Man can never tell how it is with him , whether he hath Grace or no ; and this must needs be very uncomfortable . He knows not if he should die presently , what will become of him , or to what Coast he shall sail , whether to Hell or Heaven . As Socrates said , I am about to die , and the gods know whether I shall be happy or miserable . How needful therefore is Self-examination , that a Man by Search may come to know the true state of his Soul , and may guess how it will go with him to Eternity . ( 2. ) Self-examination is needful in respect of the Excellency of the Sacrament . Let him eat de illo Pane , Of that Bread , 1 Cor. 11.28 . That excellent Bread , that consecrated Bread , that Bread which is not only the Bread of the Lord , but the Bread the Lord. Let him drink de illo Poculo , Of that Cup ; that precious Cup which is perfum'd and spic'd with Christ's Love ; that Cup which holds the Blood of God Sacramentally . Cleopatra put a Jewel in a Cup , which contained the price of a Kingdom . This Sacred Cup we are to drink of , enriched with the Blood of God , is above the Price of a Kingdom : It is more worth than Heaven . Therefore coming to such a Royal Feast , having whole Christ , his Divine and Humane Nature to feed on , how should we examine our selves before-hand , that we may be fit Guests for such a Magnificent Banquet ! ( 3. ) Self-examining is needful , because God will examine us . That was a sad Question , Matth. 22.12 . Friend , how camest thou in hither , not having a Wedding Garment ? Men are loth to ask themselves the Question , O my Soul , art thou a fit Guest for the Lord's Table ? Are there not some Sins thou hast to bewail ? Are there not some Evidences for Heaven that thou hast to get ? Now when Persons will not ask themselves the Question , then God will bring such a Question as this to them , How came ye in hither to my Table not prepared ? How came ye in hither with an unbelieving or profane Heart ? It will be such a Question as will cause an Heart-trembling . God will examine a Man as the chief Captain did Paul with Scourging , Acts 22.24 . 'T is true , the best Saint , if God should weigh him in the Ballance , would be sound defective . But when a Christian hath made an impartial Search , and hath laboured to deal uprightly between God and his own Soul , Christ's Merits will cast in some Grains of Allowance into the Scales . ( 4. ) Self-examining is needful , because of that Secret Corruption in the Heart , which will not be found out without searching . There are in the Heart Plangendae Tenebrae , Aug. Hidden Pollutions . It is with a Christian , as with Ioseph's Brethren , when the Steward accused them of having the Cup ; they were ready to swear they had not the Cup in their Sack , but upon Search it was found there . Little doth a Christian think what Pride , Atheism , Uncleanness is in his Heart till he searcheth . Therefore if there be such hidden Wickedness , like a Spring that runs under Ground , we had need examine our selves , that finding out our secret Sin , we may be humbled and repent . Hidden Sins , if not searched out , defile the Soul. If Corn lie long in the Chaff , the Chaff defiles the Corn ; hidden Sins layn long in , defile our Duties . Needful therefore it is before we come to the Holy Supper , to search out these hidden Sins , as Israel searched for Leaven before they came to the Passover . ( 5. ) Self-examining is needful , because without it we may easily have a Cheat put upon us . Ier. 17.9 . The Heart is deceitful above all things . Many a Man's Heart will tell him , he is fit for the Lord's Table . As when Christ asked the Sons of Zebedee , Matth. 20.22 . Are ye able to drink the Cup I shall drink of ? Can ye drink such a Bloody Cup of Suffering ? They say unto him , We are able . So the Heart will suggest to a Man , He is fit to drink of the Sacramental Cup , he hath on the Wedding Garment . Grande profundum est homo , Aug. The Heart is a Grand Impostor . It is like a cheating Tradesman , which will put one off with bad Wares . The Heart will put a Man off with ●●eming Grace in stead of saving . A Tear or two shed is Repentance , a few lazie Desires is Faith. Blue and red Flowers that grow among the Corn look like good Flowers , but they are beautiful Weeds . The foolish Virgins Lamps looked as if they had had Oyl in them , but they had none . Therefore to prevent a Cheat , that we may not take False Grace in stead of True , we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord's Table . ( 6. ) Self-examining is needful , because of those False Fears the Godly are apt to nourish in their Hearts , which make them go sad to the Sacrament . As they who have no Grace for want of Examining , presume ; so they who have Grace , for want of Examining , are ready to despair . Many of God's Children look upon themselves through the black Spectacles of Fear . They fear Christ is not formed in them , they fear they have no Right to the Promise ; and these Fears in the Heart cause Tears in the Eye : Whereas would they but search and examine , they might find they had Grace . Are not their Hearts humbled for Sin ? And what is this but the bruised Reed ? Do they not weep after the Lord ? And what are these Tears but Seeds of Faith ? Do they not Thirst after Christ in an Ordinance ? What is this but the New Creature crying for the Breast ? Here are , you see , Seeds of Grace ; and would Christians examine their Hearts , they might see there is something of God in them , and so their false Fears would be prevented , and they might approach with Comfort to these Holy Mysteries in the Eucharist . Mark XIV . 22 . Iesus took Bread , &c. ( 7. ) Self-examining is needful , in respect of the Danger in coming unworthily without Examination , 1 Cor. 11.27 . He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christum trucidaret . Grotius . — i. e. God reckons with him as with a Crucifyer of the Lord Iesus . He doth not Drink Christ's Blood , but sheds it , and so brings that Curse upon him as the Jews , His Blood be upon us and our Children . The Vertue of Christ's Blood nothing more comfortable , the Guilt of it nothing more Formidable . 4. We must examine our selves before the Sacrament , in respect of the Difficulty of Self-examining Work. Difficulty raiseth a Noble Spirit . Self-examining is difficult : ( 1. ) Because it is an Inward Work , it lies most with the Heart . External Acts of Devotion are easie : To lift up the Eye , to bow the Knee , to read over a few Prayers , this is as easie as for the Papists to tell over a few Beads . But to examine a Man's self , to take the Heart as a Watch , all in pieces , to make a Scripture-Trial of our Fitness for the Lord's Supper , this is not easie . Reflexive Acts are hardest : The Eye cannot see its self but by a Glass . We must have the Glass of the Word and Conscience to see our own Hearts . 'T is easie to spy the Faults of others , but it is hard to find out our own . ( 2. ) Self-examination is difficult in regard of Self-Love . As Ignorance blinds , so Self-love flatters . What Solomon saith of Love , Prov. 10.12 . Love covereth all Sins , is most true of Self-love . A Man looking upon himself in the Glass of Self-love , ( that flattering Glass ) his Vertues appear greater than they are , and his Sins lesser . Self-love makes a Man rather excuse himself , than examine himself . Self-love makes one think the best of himself ; and he who hath a good Opinion of himself , doth not suspect himself ; and not suspecting himself , he is not forward to Examine himself . The Work therefore of self-Examination being so difficult , it requires the more Impartiality and Industry . Difficulty should be a Spur to Diligence . 5. We must examine our selves before we come , because of the Beneficialness of Self-examination . The Benefit is great which way soever things turn . If upon Examination we find that we have not Grace in Truth , then the Mistake is discovered , and the Danger prevented . If we find that we have Grace , we may take the Comfort of it . He who upon Search finds that he hath the Minimum quod sic , The least Degree of Grace , he is like one that hath found his Box of Evidences , he is an happy Man , he is a fit Guest at the Lord's Table , he is Heir to all the Promises , he is as sure to go to Heaven as if he were in Heaven already . These are the Reasons why we must examin our selves before we approach to the Lord's Table . Quest. 5. What must we Examine ? Answ. 1. Our Sins . 2. Our Graces . First , Our Sins . Search if any dead Fly might spoil this sweet Oyntment . When we come to the Sacrament , we should do as the Jews did before the Passover ; they searched for Leaven , and having found it did burn it . 1. Let us search for the Leaven of Pride : This sowres our Holy things . We are born with a Spiritual Tympany . Will an humble Christ be received into a Proud Heart ? Pride keeps Christ out — Intus existens prohibet alienum — " Pride swells the Heart ; and Christ cannot come into the Heart if it be full already . To a proud Man Christ's Blood hath no Vertue , 't is like Dioscordium put into a dead Man's Mouth , which loseth its Vertue . Let us search for this Leaven of Pride and cast it away . 2. Let us search for the Levaen of Avarice . The Lord's Supper is a Spiritual Mystery , it represents Christ's Body and Blood ; what should an earthly Heart do here ? The Earth puts out the Fire . Earthliness quencheth the Fire of holy Love. The Earth is Elementum Gravissimum , it cannot ascend . A Soul belimed with Earth cannot ascend to Heavenly Cogitations . Col. 3.5 . Covetousness which is Idolatry . Will Christ come into that Heart where there is an Idol ? Search for this Leaven before you come to this Ordinance . How can an earthly Heart converse with that God which is a Spirit ? Can a Clod of Earth kiss the Sun ? 3. Search for the Leaven of Hypocrisie . Luke 12.1 . Beware of the Leaven of the Pharisees , which is Hypocrisie . Aquinas describes it , Simulatio Virtutis . Hypocrisie is a counterfeiting of Vertue . The Hypocrite is a living Pageant , he only makes a show of Religion : He gives God his Knee , but no Heart ; and God gives him Bread and Wine in the Sacrament , but no Christ. Oh let us search for this Leaven of Hypocrisie , and burn it ! Secondly , We must examine our Graces . I shall instance only in one , Our Knowledge . 1. Whether we have Knowledge . 2. Whether it be rightly Qualified . ( 1. ) We are to examine whether we have Knowledge , else we cannot give God a reasonable Service , Rom. 12.1 . Knowledge is a necessary Requisite in a Communicant . Without Knowledge there can be no Fitness for the Sacrament . A Person cannot be fit to come to the Lord's Table who hath no Goodness , but without Knowledge the Mina is not good , Prov. 19.2 . Some say they have good Hearts , tho they want Knowledge . As if one should say , His Eye is good , but it wants Sight . Under the Law , when the Plague of Leprosie was in a Man's Head , the Priest was to pronounce him unclean . The ignorant Person hath the Plague in his Head , he is unclean . Ignorance is the Womb of Lust , 1 Pet. 1.14 . Therefore it is requisite before we come , to Examine our selves what Knowledge we have in the main Fundamentals of Religion . Let it not be said of us , that to this Day the Vail is upon our Heart , 2 Cor. 3.15 . But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel . I rather fear , we are like Rachel , who was fair and well-sighted , but barren : Therefore , ( 2. ) Let us examine whether our Knowledge be rightly Qualified . 1. Is it Influential ? Doth our Knowledge warm our Heart ? Claritas in intellectu parit ardorem in affectu . Saving Knowledge doth not only direct , but quicken : 'T is Lumen Vitae , the Light of Life , Iohn 8.12 . 2. Is our Knowledge Practical ? We hear much ; do we live the Truths we know ? That is the right Knowledge which doth not only adorn the Mind , but reform the Life . Secondly , This solemn preparing for the Sacrament , as it consists in examining our selves , so in dressing our Souls before we come . And this Soul-dress is in two things . 1. Washing in the Laver of Repenting Tears : To come to this Ordinance with the Guilt of any sin unrepented of , makes way for the further hardening of our Heart , and giving Satan fuller possession of us . Zech. 12.10 . They shall look upon me whom they have pierced , and shall mourn for him . The Cloud of Sorrow must drop into Tears . We must grieve as for the Pollution , so for the Vnkindness in every sin : To sin against Christ's Love who died for us . When Peter thought of Christ's Love , who call'd him out of his Unregeneracy , made him an Apostle , and carried him up to the Mount of Transfiguration , where he saw the Glory of Heaven in a Vision , and then to think of his Denying Christ , it broke his Heart , he wept bitterly , Matth. 26.75 . To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father , the bleeding Wounds of God the Son , the blessed Inspirations of God the Holy Ghost , it is enough to broach our Eyes with Tears , and put us into an Holy Agony of Grief and Compunction : And we must be so distressed for sin , as to be divorced from sin . The Serpent before he drinks casts up his Poyson . In this we must be wise as Serpents ; before we drink of the Sacramental Cup , we must cast up the Poyson of sin by Repentance . * Ille verè plangit commissa , qui non committit plangenda — He doth truly bewail the sins he hath committed , who doth not commit the sins he hath bewailed . And this is the Dressing our Souls before we come , washing in the Waters of true Rpentance . 2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise . 2 Tim. 1.6 . I put thee in remembrance , that thou stir up the Gift of God which is in thee : i. e. The Gifts and Graces of the Spirit . The Greek Word to stir up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to blow up Grace into a Flame . Grace is oft like Fire in the Embers , which needs blowing up . It is possible that even a good Man may not come so well disposed to this Ordinance , because he hath not before taken pains with his Heart to come in Due Order : He hath not stirred up Grace into its vigorous Exercise , and so , tho he doth not eat and drink Damnation , yet he doth not receive Consolation in the Sacrament . Thus you see what this Dressing of our Souls is , before we come . Thirdly , This Solemn preparing for the Sacrament is , in begging a Blessing upon the Ordinance . The Sacrament is not like Physick , which hath an inherent operative Vertue : No , but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit , and a Word of Blessing . In the Institution Christ blessed the Elements . Iesus took Bread and blessed it . In the Text , the Sacrament , will no further do us good , then as it is blessed to us . We ought then before we come , to pray for a Blessing on the Ordinance , that the Sacrament may be not only a Sign to represent , but a Seal to confirm , and an Instrument to convey Christ and all his Benefits to us . We are to pray that this great Ordinance may be Poyson to our Sins , and Food to our Graces : That as it was with Ionathan , when he had tasted the Honey-Comb , his Eyes mere enlightned , 1 Sam. 14.27 . So that by our receiving this Holy Eucharist , our Eyes may be so enlightned , as to discern the Lord's Body . Thus should we implore a Blessing upon the Ordinance before we come . The Sacrament is like a Tree hung full of Fruit ; but none of this Fruit will fall , unless shaken by the Hand of Prayer . ( 2. ) That the Sacrament may be effectual to us , as there must be a Due Preparing for it , so a right partaking of it : Which right Participation of the Sacrament is in Three Things : 1. When we draw nigh to God's Table in an humble Sense of our Vnworthiness . We do not deserve one Crumb of the Bread of Life ; we are poor Indigent Creatures who have lost our Glory , and are like a Vessel that is Shipwrack'd : We smite on our Breast as the Publican , God be merciful to us Sinners . This is a right Partaking of the Ordinance . 'T is part of our Worthiness to see our Unworthiness . 2. We rightly partake of the Sacrament , when at the Lord's Table we are fill'd with Anhelations of Soul , and inflamed Desires after Christ , and nothing can quench our Thirst but his Blood. Matth. 5.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Blessed are they that thirst . They are blessed not only when they are filled , but while they are thirsting . 3. A right participation of the Supper is , when we receive in Faith. Without Faith we get no good . What is said of the Word Preached , It profiteth not , not being mixed with Faith , Heb. 4.2 . is as true of the Sacrament . Christ turned Stones into Bread : Unbelief turns the Bread into Stones , that it doth not nourish . Then we partake aright when we come in Faith. Faith hath a two-fold Act , an adhering and an applying . By the first Act we go over to Christ , by the second Act we bring Christ over to us , Gal. 2.20 . This is the great Grace we must set awork , Acts 10.43 . Philo calls it , Fides Occulata , Faith is the Eagle Eye that discerns the Lord's Body : Faith causeth a virtual Contact , it toucheth Christ. Christ said to Mary , Touch me not , &c. Iohn 20.17 . She was not to touch him with the Hands of her Body . But he saith to us , Touch me , Touch me with the Hand of your Faith. Faith makes Christ present to the Soul. The Believer hath a real Presence in the Sacrament . The Body of the Sun is in the Firmament , but the Light of the Sun is in the Eye . Christ's Essence is in Heaven , but he is in a Believers Heart by his Light and Influence . Eph. 3.17 . That Christ may dwell in your Heart by Faith. Faith is the Pallat which tastes Christ , 1 Pet. 2.3 . Faith makes a Concoction ; it causeth the Bread of Life to nourish * . Faith causeth a Coalition , it makes us one with Christ , Eph. 1.23 . Other Graces make us like Christ , Faith makes us Members of Christ. Fourthly , Then we partake aright of the Sacrament , when we receive in Love. ( 1. ) Love to Christ. Who can see Christ pierced with a Crown of Thorns , sweating in his Agony , bleeding on the Cross , but his Heart must needs be endeared in Love to him ? How can we but love him , who hath given his Life a ransom for us ? Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ , Cant. 8.2 . Our Love to this Superiour and Blessed Jesus , must exceed our Love to other things ; as the Oyl runs above the Water . Tho' we cannot with Mary bring our costly Oyntment to anoynt Christ's Body , yet we do more than this , when we bring him our Love , which is sweeter to him than all Oyntments and Perfumes . ( 2. ) Love to the Saints . This is a Love-Feast . Tho' we must eat this Supper with the Bitter Herbs of Repentance , yet not with the bitter Herbs of Malice . Were it not sad , if all the Meat one eats should turn to bad Humours ? He who comes in Malice to the Lord's Table , all he eats is to his hurt : He eats and drinks Damnation to himself , 1 Cor. 11.29 . — Come in Love. It is with Love as it is with Fire : You keep Fire all the Day upon the Hearth , but upon special occasions you draw the Fire out larger . So tho we must have Love to all , yet to the Saints who are our Fellow-Members , here we must draw out the Fire of our Love larger ; and we must show the Largeness of our Affections to them , by prizing their Persons , by chusing their Company , by doing all Offices of Love to them ; counselling them in their Doubts , comforting them in their Fears , supplying them in their Wants . Thus one Christian may be an Eben-ezer to another , and as an Angel of God to him . The Sacrament cannot be effectual to him , who doth not receive in Love. If a Man drinks Poyson , and then takes a Cordial , the Cordial will do him little good . He who hath the Poyson of Malice in his Soul , the Cordial of Christ's Blood will do him no good : Come therefore in Love and Charity . And thus we see how we may receive the Supper of the Lord , that it may be Effectual to our Salvation . Vse I. From the whole Doctrine of the Sacrament , learn , How precious should a Sacrament be to us ! It is a Sealed Deed to make over the Blessings of the New Covenant to us , [ Justification , Sanctification , Glory . ] A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another : So these Elements in the Sacrament of Bread and Wine , tho in themselves of no great value , yet being consecrated to be Seals to Confirm the Covenant of Grace to us , so they are of more value than all the Riches of the Indies . Vse II. The Sacrament being such an Holy Mystery , let us come to this Holy Mystery with Holy Hearts . There 's no receiving a crucify'd Christ but into a consecrated Heart . Christ in his Conception lay in a pure Virgins Womb , and at his Death his Body was wrapped in clean Linnen , and put in a new Virgin-Tomb never yet defiled with Rottenness . If Christ would not lie in an unclean Grave , sure he will not be received into an unclean Heart . Isa. 52.11 . Be ye clean that bear the Vessels of the Lord. If they who did carry the Vessels of the Lord were to be holy , then they who are to be the Vessels of the Lord , and are to hold Christ's Body and Blood , ought to be holy . Vse III. Consolation . Christ's Body and Blood in the Sacrament is a most Sovereign Elixir , or Comfort to a distressed Soul. Christ having poured out his Blood , now God's Justice is fully satisfied . There is in the Death of Christ enough to answer all Doubts . What if Sin is the Poyson , here is the Flesh of Christ an Antidote against it ? What if Sin be red as Scarlet , is not Christ's Blood of a deeper Colour , and can wash away Sin ? If Satan strikes us with his Darts of Temptation , here is a precious Balm comes out of Christ's Wounds to heal us , Isa. 53.5 . What , tho we feed upon the Bread of Affliction , as long as in the Sacrament we feed upon the Bread of Life ? So that Christ received aright Sacramentally , is an universal Medicine for the healing , and an universal Cordial for the cheering of our distressed Souls . III. The Benefits of our Redemption are applyed to us by Prayer . Psalm 109.4 . But I give my self to Prayer . I shall not expatiate upon Prayer at large , being to speak more fully to it in the Lords Prayer . But to the words , I give my self to Prayer . It is one thing to Pray , and another thing to be given to Prayer . He who prays frequently is said to be given to Prayer ; as he who often distributes Almes , is said to be given to Charity . Prayer is a glorious Ordinance , it is the Souls trading with Heaven . God comes down to us by his Spirit , and we go up to him by Prayer . Quest. 1. What Prayer is ? Answ. It is an offering up of our desires to God , for things agreeable to his Will , in the Name of Christ. 1. Prayer is an offering up of our Desires ] : Therefore it is called a making known of our Requests , Phil. 4.6 . In Prayer we come as humble Petitioners , begging to have our Suit granted . 2. 'T is offering up our Desires to God. ] Prayer is not to be made to any but God. The Papists pray to Saints and Angels , but they know not our grievances . Isa. 63.16 . Abraham is ignorant of us . And all Angel-worship is forbidden ; Col. 2.18 , 19. We must not pray to any but whom we may believe in ; Rom. 10.14 . How shall they call upon him in whom they have not believed ? But we cannot believe in an Angel , therefore we must not pray to him . Quest. Why must Prayer be made only to God ? Resp 1. Because he only hears Prayer . Psal. 65.2 . O thou that hearest Prayer . Hereby God is known to be the true God , in that he hears Prayer . 1 Kin. 18.37 . Hear me , O Lord , hear me , that the people may know that thou art the Lord God. 2. Because God only can help We may look to second Causes , and cry as the Woman did , 2 Kings 6.26 . Help my lord , O king . And he said , if the Lord do not help thee , whence shall I help thee ? If we are in outward distress God must send from Heaven and save ; if we are in inward agonies , he only can pour in the Oyl of Joy , therefore Prayer is to be made to him only . 3. For things agreeable to his Will. When we pray for outward things , for Riches or Children , perhaps God sees these things are not good for us ; our Prayers must comport with Gods Will. We may pray absolutely for Grace ; For this is the will of God , our Sanctification . 1 Thess. 4.3 . There might be no strange incense offered . Exod. 30 9. When we pray for things which are not agreeable to Gods Will , it is offering strange Incense . 4. In the Name of Christ. To pray in the Name of Christ is not only to mention Christs Name in Prayer , but to pray in the hope and confidence of Christs Merit . 1 Sam. 7.9 . Samuel took a sucking Lamb and offered it , &c. We must carry the Lamb Christ in the arms of our Faith , and so we prevail in Prayer . When Vzziah would offer Incense without a Priest , God was angry and struck him with Leprosie . 2 Chron. 26.16 . When we do not pray in Christs Name , in the hope of his Mediation , we offer up Incense without a Priest , and what can we expect but to meet with rebukes , and to have God answer us by terrible things . Quest. 2. What are the parts of Prayer ? Answ. 1. There is the Confessory part , which is the acknowledging of Sin. 2. The Supplicatory part , when we either deprecate and pray against some evil , or request the obtaining of some good . 3. The Gratulatory part , when we give thanks for Mercies received , which is the most excellent part of Prayer . In Petition we act like Men , in giving of Thanks we act like Angels . Quest. 3. What are the several sorts of Prayer ? Resp. 1. There is Mental Prayer , in the Mind , 1 Sam. 1.13 . 2. Vocal , Psalm 77.1 . 3. Ejaculatory , which is a sudden and short elevation of the heart to God. Neh. 2.4 . So I prayed to the God of Heaven . 4. Conceiv'd Prayer ; when we pray for those things which God puts into our heart . Rom. 8.26 . The Spirit helps us with sighs and groans . Both the expressions of the tongue so far as they are right , and the impressions of the heart are from the Spirit . 5. Prescribed Prayer : Our Saviour hath set us a pattern of Prayer . God prescribed a set Form of Blessing for the Priests ▪ Numb . 6.23 . 6. Publick Prayer ; when we pray in the audience of others . Prayer is more powerful when many joyn and unite their forces . Vis uni●a fortior : Matth. 18.19 . 7. Private Prayer ; when we pray by our selves . Mat. 6.6 . Enter into thy closet . Quest. 4. What is that Prayer which is most like to prevail with God ? Resp. When Prayer is rightly qualified . That is a good Medicine which hath the right ingredients . That Prayer is good , and is most like to prevail with God , which hath these seven ingredients in it : 1. Prayer must be mixed with Faith ; Iam. 1.6 . But let him pray in faith . Believe God hears and will in his due time grant : Believe Gods Love and Truth . Believe that he is Love , therefore will not deny you ; believe that he is Truth , therefore will not deny himself : Faith sets God a work . Faith is to Prayer as the Feather is to the Arrow . Faith feathers the arrow of Prayer , and makes it fly swifter , and pierce the Throne of Grace . Prayer that is faithless is fruitless . 2. A melting Prayer ; Psal. 51.17 . The sacrifices of God are a broken heart : The incense was to be beaten , to typifie the breaking of the heart in prayer . O saith a Christian , I cannot pray with such gifts and elocution as others ; as Moses said , I am not eloquent : But canst thou weep ? Doth thy Heart melt in Prayer ? Weeping prayer prevails . Tears drop as pearls from the eye . Iacob wept and made supplication , and had power over the Angel. Hos. 12.4 . 3. Prayer must be fired with zeal and fervency : Iam. 5.16 . Effectual fervent Prayer prevails much . Cold Prayers like cold Suitors never speed . Prayer without fervency , is like a Sacrifice without Fire . Prayer is called a pouring out of the Soul , 1 Sam. 1.15 . to signifie vehemency . Formality starves prayer . Prayer is compared to Incense ; Psal. 141.2 . Let my prayer be set forth as incense . Hot Coals were to be put to the Incense to make it odoriferous and fragrant ; fervency of Affection is like Coals put to the Incense , it makes prayer ascend as a sweet perfume . Christ prayed with strong cryes ; Heb. 5.7 . Clamor iste penetrat nubes . Luther . Fervent prayer , like a petard set against Heaven gates , makes them fly open . To cause holy fervour and ardency of Soul in prayer , consider ; 1. Prayer without fervency is no prayer ; it is speaking not praying . Lifeless prayer is no more prayer , than the picture of a Man is a Man. One may say as Pharaoh , Gen. 41. I have dreamed a dream : It is dreaming not praying . Affectus operi nomen imponit . Ambr. Life and fervency baptizeth a Duty , and gives it a name . 2. Consider in what need we stand of those things which we ask in prayer . We come to ask the favour of God , and if we have not his love all we enjoy is cursed to us . We pray that our Souls may be washed in Christs Blood , and if he wash us not we have no part in him , Iohn 13.8 . When will we be earnest if not when we are praying for the life of our Souls . 3. It is only fervent prayer hath the promise of Mercy affixed to it ; Ier. 29.14 . Then shall ye find me when ye search for me with all your heart . 'T is dead praying without a promise ; and the promise is made only to ardency . The Aediles among the Romans had their doors always standing open , that all who had petitions might have free access to them . Gods heart is ever open to fervent prayer . 4. Prayer must be sincere . Sincerity is the Silver-thread , which must run through the whole Duties of Religion . Sincerity in prayer is when we have gracious holy ends in prayer . Our prayer is not so much for Temporal Mercies as Spiritual . We send out our prayer as a Merchant sends out his Ship , that we may have large returns of Spiritual Blessings : Our aim in prayer is , that our Heart may be more holy , that we may have more Communion with God. Our design is that by prayer we may encrease the stock of Grace . Prayer which wants a good aim , wants a good issue . 5. Prayer that will prevail with God must have fixation of mind : Psal. 57.7 . O God my heart is fixed . Since the fall the mind is like Quick-silver which will not fix ; it hath principium motus but non quietis : The thoughts will be roving and dancing up and down in prayer : Just as if a Man that is travelling to such a place should turn out of the road , and wander he knows not whither . In prayer we are travelling to the Throne of Grace , but how often do we by vain cogitations turn out of the road , which is rather wandring than praying . Quest. But how shall we cure these vain impertinent thoughts , which do so distract us in Prayer , and we may fear hinder the acceptance . Answ. 1. Be very apprehensive in Prayer of the infiniteness of Gods Majesty and Purity . Gods eye is upon us in Prayer , and we may say as David , Psal. 56.8 . Thou tellest my wandrings : The thoughts of this would make us hoc agere , mind the Duty we are about . If a Man were to deliver a petition to an Earthly Prince , would he at that time be playing with a feather ? Set your selves when you pray as in Gods presence : Could you but look through the key-hole of Heaven , and see how devout and intent the Angels are in their worshipping God , sure you would be ready to blush at your vain thoughts and wild impertinencies in Prayer . 2. If you would keep your Mind fixed in prayer , keep your Eye fixed ; Psalm 123.1 . Vnto thee lift I up mine eyes , O thou that dwellest in the Heavens . Much vanity comes in at the eye . When the eye wanders in prayer the heart wanders . To think to keep the heart fixed in Prayer , and yet let the eye gaze , is as if one should think to keep his house safe , yet let the windows be open . 3. If you would have your thoughts fixed in Prayer , get more love to God. Love 〈◊〉 a great fixer of the thoughts . He who is in love cannot keep his thoughts off the Object . He who loves the World his thoughts run undisturbedly upon the World. Did we love God more our minds would be more intent upon him in Prayer . Were there more delight in Duty there would be less distraction . 4. Implore the help of Gods Spirit to fix our minds , and make them intent and serious in Prayer . The Ship without a Pilot rather floats than sails : that our thoughts do not float up and down in Prayer we need the Blessed Spirit to be our pilot to steer us ; only Gods Spirit can bound the thoughts . A shaking Hand may as well write a line steadily , as we can keep our Hearts fixed in Prayer without the Spirit of God. 5. Make holy thoughts familiar to you in your ordinary course of Life . David was oft musing on God ; Psal. 139.18 . When I awake I am still with thee . He who gives himself liberty to have vain thoughts out of Prayer , will scarce have other thoughts in Prayer . 6 If you would keep your Mind fixed on God , watch your Hearts ; not only watch them after prayer , but in prayer . The Heart will be apt to give you the slip , and have a thousand vagaries in prayer . We read of Angels ascending and descending on Jacobs Ladder : So in Prayer , you shall find your Hearts ascending to Heaven , and in a moment descending upon Earthly Objects : O Christians , watch your Hearts in prayer . What a shame is it to think , that when we are speaking to God in prayer , our Hearts should be in the Fields , or in our Compting house , or one way or other running upon the Devils errand . 7. Labour for more degrees of Grace . The more Ballast the Ship hath the better it sails ; so the more the Heart is ballasted with Grace , the steadier it will sail to Heaven in Prayer . 6. Prayer that is likely to prevail with God must be Argumentative : God loves to have us plead with him and use Arguments in Prayer ; see how many Arguments Iacob used in Prayer ; Gen. 32.11 . Deliver me I pray thee from the hand of my Brother . The Arguments he useth are , 1. From Gods Command , ver . 9. Thou saidst to me ; return to thy Country : As if he had said , I did not take this Journey of my own head , but by thy direction , therefore thou canst not but in honour protect me : And he useth another Argument ; ver . 12. Thou saidst I will surely do thee good . Lord , wilt thou go back from thy own promise ? Thus he was Argumentative in Prayer , and he got not only a new Blessing , but a new Name ; ver . 28. Thy name shall no more be called Iacob but Israel ; for as a Prince hast thou had power with God and prevailed . God loves to be overcome with strength of Argument . Thus when we come to God in prayer for Grace be Argumentative ; Lord , thou callest thy self the God of all grace , and whither should we go with our Vessel but to the Fountain : Lord , thy grace may be imparted yet not impaired : Hath not Christ purchased grace for poor indigent Creatures ? Every dram of Grace cost a drop of Blood. Shall Christ dye to purchase Grace for us , and shall not we have the Fruit of his purchase ? Lord it is thy delight to milk out the Breast of Mercy and Grace , and wilt thou abridge thy self of thy own delight ? Thou hast promised to give thy Spirit to implant grace . Can truth lye ? can faithfulness deceive ? God loves thus to be overcome with Arguments in prayer . 7. Prayer that would prevail with God must be joined with reformation : Iob 11.13 . If thou stretch out thy hands towards him ; if iniquity be in thy hand , put it far away from thee . Sin lived in makes the heart hard and Gods ear deaf . 'T is foolish to pray against Sin , and then Sin against prayer . Sin fly-blows our prayer ; Psal. 66.18 . If I regard iniquity in my heart , the Lord will not hear me . The Load-stone loseth its vertue when bespread with garlick ; so doth prayer when polluted with sin . The Incense of Prayer must be offered upon the Altar of an holy Heart . Thus you see what is that Prayer which is most likely to prevail with God. VSE I. It reproves , 1. Such as pray not at all ; 't is made the note of a reprobate , he calls not upon God , Psalm 144. Doth he think to have an Alms who never asks it ? Do they think to have Mercy from God who never seek it ? Then God should be friend them more than he did his own Son. Heb. 5.7 . Christ offered up prayers with strong cryes . None of Gods Children are born dumb ; Galat. 4.6 . 2. It reproves such as have left off prayer , a sign they never felt the fruit and comfort of it : He that leaves off Prayer , a sign he leaves off to fear God ; Iob 15.4 . Thou castest off fear , and restrainest prayer before God. A Man that hath left of prayer is fit for any wickedness . When Saul had given over enquiring after God , then he went to the Witch of Endor . VSE II. Of Exhortation : Be persons given to prayer , I give my self ( saith David ) to prayer . Pray for pardon and purity ; Prayer is the golden Key that opens Heaven . The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer . All the benefits of Christs Redemption are handed over to us by prayer . Object . But I have prayed a long time for Mercy , and have no answer ? Psal. 69.3 . I am weary of crying ? Answ. 1. God may hear us when we do not hear from him ; assoon as Prayer is made God hears it , though he doth not presently answer . A Friend may receive our Letter , though he doth not presently send us an answer of it . 2. God may delay prayer , and yet not deny . Quest. But why doth God delay an answer of Prayer ? Resp. 1. Because he loves to hear the voice of Prayer ; Prov. 15.8 . The prayer of the upright is his delight . You let the Musician play a great while ere you throw him down Money , because you love to hear his Musick . Cant. 2.14 . 2. God may delay Prayer , when he will not deny , that he may humble us : perhaps God hath spoke to us a long time in his Word to leave such Sins , but we would not hear him , therefore he lets us speak to him in Prayer , and seems not to hear us . 3. God may delay Prayer when he will not deny , because he sees we are not yet fit for the Mercy : perhaps we pray for deliverance , we are not fit for it ; our scum is not boil'd away : We would have God swift to deliver , and we are slow to repent . 4. God may delay prayer , when he will not deny , that the Mercy we pray for may be the more prized , and may be sweeter when it comes : The longer the Merchants Ships stay abroad , the more he rejoyceth when they come home laden with Spices and Jewels ; therefore be not discouraged , but follow God with prayer ; though God may delay , he will not deny . Prayer vincit invincibilem , it overcomes the Omnipotent : Hos. 12.4 . The Tymans tyed fast their God Hercules with a golden Chain that he should not remove : The Lord was held by Moses prayer as with a golden Chain , Exod. 32.10 . Let me alone : Why what did Moses , he only prayed . Prayer ushers in Mercy . Be thy case never so sad , if thou canst but pray thou needst not fear , Psal. 10.17 . therefore give thy self to prayer . Our FATHER . HAVING ( through the good providence of God ) gone over the chief Grounds and Fundamentals of Religion , and enlarged upon the Decalogue or Ten Commandments , I shall now at the close , speak something upon the Lords Prayer . MATTH . vi . 9 . After this manner therefore pray ye , Our Father which art in Heaven , Hallowed , &c. In this Scripture are two things observable . I. The Introduction to the Prayer . II. The Prayer it self , which consists of three parts . 1. A Preface . 2. Petitions 3. The Conclusion . I. The Introduction to the Lords Prayer , sic orate vos , After this manner pray ye . ] Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer . The Ten Commandments are the rule of our Life , the Creed is the summe of our Faith , and the Lords Prayer is the pattern of our Prayer : As God did prescribe Moses a pattern of the Tabernacle , Exod. 25.9 . so Christ hath here prescribed us a pattern of Prayer . After this manner pray ye , &c. The meaning is , let this be the Rule and Model according to which ye frame your prayers ; Ad hanc regulam preces nostras exigere necesse est . Not that we are tied to the words of the Lords-prayer : Christ saith not after these words , pray ye , but after this manner ; that is , let all your petitions agree and symbolize with the things contained in the Lords prayer ; and indeed well may we make all our prayers consonant and agreeable to this prayer , it being a most exact prayer . Tertullian calls it breviarium totius Evangelii , a breviary and compendium of the Gospel : It is like an heap of massy gold . The exactness of this prayer appears , 1. In the Dignity of the Author : A piece of work hath commendation from the Artificer ; and this prayer hath commendation from the Author ; it is the Lords Prayer . As the Law Moral was written with the Finger of God , so this prayer was drop'd from the Lips of the Son of God. Non vox Hominem sonat , est Deus . 2. The exactness of this prayer appears in the excellency of the matter . I may say of this prayer , It is as silver tryed in a furnace , purified seven times ; Psal. 12.6 . Never was there prayer so admirably and curiously composed as this . As Solomons Song for its Excellency is called the Song of Songs ; so may this well be called the prayer of prayers . The matter of it is admirable ; 1. For its Succinctness , 't is short and pithy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , multum in parvo , a great deal said in a few words . It requires more Art to draw the two Globes curiously in a little Map. This short Prayer is a System or Body of Divinity . 2. It s Clearness . This prayer is plain and intelligible to every capacity : Clearness is the grace of Speech . 3. It s Compleatness . This prayer contains in it the chief things that we have to ask , or God hath to bestow . VSE . Let us have a great esteem of the Lords prayer ; let it be the model and pattern of all our prayers : There is a double benefit ariseth from framing our petitions suitable to the Lords prayer . 1. Hereby Error in prayer is prevented : 'T is not easie to write wrong Copy ; we cannot easily err having our pattern before us . 2. Hereby Mercies requested are obtained ; for the Apostle assures us God will hear us when we pray according to his Will , 1 Iohn 5.14 . and sure we pray according to his Will , when we pray according to his pattern he hath set us . So much for the Introduction to the Lords prayer , After this manner pray ye . II. The Prayer it self , which consists of three parts . 1. A Preface . 2. Petitions . 3. The Conclusion . 1. The Preface to the prayer : 1. Our Father , 2. Which art in Heaven . To begin with the first words of the Preface . ( 1. ) Our Father . ] Father is sometimes taken personally ; Iohn 14.28 . My Father is greater than I : But Father in the Text is taken essentially for the whole Deity . This Title , Father , teacheth us to whom we must address our selves in prayer , to God alone . Here is no such thing in the Lords prayer , as , O ye Saints or Angels that are in Heaven hear us , but our Father which art in Heaven . Quest. In what order must we direct our Prayers to God ? Here is only the Father named , may not we direct our Prayers to the Son and Holy Ghost ? Answ. Though the Father only be named in the Lords prayer , yet the other two persons are not hereby excluded : The Father is mentioned because he is first in order , but the Son and Holy Ghost are included , because they are the same in Essence : As all the three persons subsist in one Godhead , so in our prayers , though we name but one ●●rson , we must pray to all . To come then more closely to the first words of the Preface , [ Our Father ] . Princes on Earth give themselves Titles expressing their Greatness , as High and Mighty : God might have done so , and expressed himself thus , Our King of Glory , Our Iudge , but he gives himself another Title , Our Father , an expression of Love and Condescension . God that he might encourage us to pray to him , represents himself under this sweet notion of a Father , Our Father . Dulce nomen Patris : The Name Iehovah carries Majesty in it ; the Name Father carries Mercy in it . Quest. 1. In what sense is God a Father ? Resp. 1. By Creation ; it is he that hath made us ; Acts 17.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are his Off-spring , Mal. 2.10 . Have we not all one Father ? Hath not one God Created us ? But there is little comfort in this ; for so God is Father to the Devils by Creation , but he that made them will not save them . 2. God is a Father by Election , having chosen a certain number to be his Children , whom he will entail Heaven upon ; Eph. 1.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He hath chosen us in him . 3. God is a Father by special Grace ; he consecrates the elect by his Spirit , and infuseth a supernatural principle of Holiness , therefore they are said to be born of God , 1 Iohn 3.9 . Such only as are sanctified can say , Our Father which art in Heaven . Quest. 2. What is the difference between God being the Father of Christ , and the Father of the Elect ? Resp. God is the Father of Christ in a more glorious transcendent manner . Christ hath the primo-geniture ; he is the eldest Son , a Son by eternal generation : Prov. 8.23 . I was set up from everlasting , from the beginning , or ever the earth was . Isa. 53.8 . Who shall declare his generation ? Christ is a Son to the Father , yet so , as he is of the same Nature with the Father , having all the incommunicable properties of the Godhead belonging to him : But we are Sons of God by Adoption and Grace ; Gal. 4.5 . That we might receive the adoption of Sons . Quest. 3. What is that which makes God our Father ? Resp. Faith : Gal. 3.26 . Ye are all the children of God by faith in Christ Iesus . An Unbeliever may call God his Creator , and his Judge , but not his Father . Faith doth legitimate us , and make us of the Blood-Royal of Heaven : Ye are the children of God by faith . Baptism makes us Church-Members , but Faith makes us Children . Without Faith the Devil can show as good a Coat of Arms as we . Quest. 4. How doth Faith make God to be our Father ? Resp. As Faith is an uniting Grace ; by Faith we have Coalition and Union with Christ , and so the Kindred comes in ; being united to Christ the Natural Son , we become Adopted Sons : God is the Father of Christ ; Faith makes us Christs Brethren , Heb. 2.11 . and so God comes to be our Father . Quest. 5. Wherein doth it appear that God is the best Father ? Resp. 1. In that he is most Antient ; Dan. 7.9 . The antient of dayes did sit : A figurative representation of God who was before all time . This may cause Veneration . 2. God is the best Father , because he is perfect ; Matth. 5.48 . Your Father which is in Heaven is perfect . He is perfectly good : Earthly Fathers are subject to infirmities : Elias ( though a Prophet ) was a man of like passions . Iam. 5.17 . but God is perfectly good : All the perfection we can arrive at in this Life is sincerity ; we may a little resemble God , but not equal him : He is infinitely perfect . 3. God is the best Father in respect of Wisdom ; 1 Tim. 1.17 . The only wise God. He hath a perfect Idea of Wisdom in himself : He knows the fittest Mediums to bring about his own designs ; the Angels light at his Lamp. In particular , this is one branch of his Wisdom , that he knows what is best for us : An Earthly Parent knows not in some intricate cases how to advise his Child , or what may be best for him to do ; but God is a most wise Father ; he knows what is best for us ; he knows when Comfort is best for us ; he keeps his Cordials for fainting ; 2 Cor. 7.6 . God who comforteth them that are cast down : He knows when affliction is best for us , and when it is fit to give a bitter potion : 1 Pet. 1.6 . If need be , ye are in heaviness . He is the only wise God ; he knows how to make evil things work for good to his Children , Rom. 8 : 28. he can make a soveraign treacle of poyson : Thus he is the best Father for Wisdom . 4. He is the best Father because most loving ; 1 Iohn 4.16 . God is love . He who causeth bowels of affection in others , must needs have more bowels himself ; quod efficit tale : The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children , he gives them the cream of his Love , electing Love , saving Love ; Zeph. 3.17 . He will rejoyce over thee with joy ; he will rest in his love , he will joy over thee with singing : No Father like God for Love ; if thou art his Child , thou canst not love thy own Soul , so intirely as he loves thee . 5. God is the best Father for Riches ; God hath land enough to give to all his Children , he hath unsearchable riches , Eph. 3.8 . He gives the hidden Manna , the Tree of Life , Rivers of Joy , Gates of Pearl : Who ever saw gates of Pearl ? God hath treasures that cannot be emptied , pleasures that cannot be ended . Earthly Fathers if they should be ever giving , they would have nothing left to give : God is ever giving to his Children , yet hath not the less ; his Riches are imparted , not impaired . Like the Sun that still shines , yet hath not the less light . He cannot be poor who is infinite . Thus God is the best Father , he gives more to his Children than any Father , or Prince can bestow . 6. God is the best Father , because he can reform his Children . A Father when his Son takes bad courses , knows not how to make him better , but God knows how to make the Children of the Election better ; he can change their Hearts . When Paul was breathing out persecution against the Saints , God soon altered his course and set him a praying ; Acts 9.11 . Behold he prayeth . None of those who belong to the Election are so rough cast and unhewen but God can polish them with his Grace , and make them fit for the Inheritance . 7. God is the best Father because he never dyes , 1 Tim. 6 16. Who only hath immortality . Earthly Fathers dye , and their Children are exposed to many injuries , but God lives for ever ; Rev. 1.8 . I am Alpha and Omega , the beginning and the last . Gods Crown hath no Successors . Quest. 6. Wherein lies the Dignity of such as have God for their Father ? Resp. They have greater Honour then is confer'd on the Princes of the Earth ; They are precious in Gods esteem ; Isa. 43.4 . Since thou wast precious in my eyes , thou hast been honourable ; the wicked are dross , Psal. 119.119 . and chaff , Psal. 1.4 . but God numbers his Children among his Jewels , Mal. 3.17 . he writes all his Childrens names in the Book of Life , Phil. 4.3 . Whose names are in the book of life . Among the Romans the Names of their Senators were written down in a Book , Patres conscripti ; God enrolls the names of his Children , and will not blot their names out of the Register : Rev. 3.5 . I will not blot his name out of the book of life . God will not be ashamed of his Children ; Heb. 11.16 . God is not ashamed to be called your God. One might think it were something below God , and he might disdain to Father such Children as are Dust and Sin mingled , but he is not ashamed to be called our God ; and that we may see he is not ashamed of his Children , he writes his own Name upon them ; Rev. 3.12 . I will write upon him the name of my God ; that is , I will openly acknowledge him before all the Angels to be my Child . I will write my Name upon him , as the Son bears his Fathers name : What an honour and dignity is this . 2. God confers honourable Titles upon his Children : 1. He calls them the excellent of the earth , Psal. 16.2 . or the magnificent , as Iunius renders it . They must needs be excellent who are e Regio Sanguine nati , of the Blood-Royal of Heaven ; they are the Spiritual Phenixes of the World , the glory of the Creation . God calls his Children his glory ; Isa. 46.13 . Israel my glory . God honours his Children with the Title of Kings , Rev. 1.6 . And hath made us Kings . All Gods Children are Kings : though they have not Earthly Kingdoms , yet , 1. They carry a Kingdom about them , Luke 17.21 . The kingdom of God is within you : Grace is a Kingdom set up in the hearts of Gods Children . They are Kings to rule over their Sins : to bind those kings in chains . Psal. 149.8 . 2. They are like Kings , they have their insignia Regalia , their ensigns of Royalty and Majesty . 1. They have their Crown : In this Life they are Kings in a disguise : They are not known , therefore they are exposed to poverty and reproach ; they are Kings in a disguise : 1 Iohn 3.2 . Now we are the Sons of God , and it doth not appear what we shall be . Why what shall we be ? Every Son of God shall have his Crown of Glory , 1 Pet. 5.4 . and white Robes , Rev. 6.11 . Robes signifie Dignity , and white , signifies Sanctity . 3. This is their honour who have God for their Father , they are all Heirs ; the youngest Son is an Heir . 1. Gods Children are heirs to the things of this Life : God being their Father they have the best title to earthly things , they have a sanctified right to them , though they have often the least share , yet they have the best right , and they have a Blessing with what they have ; i. e. Gods Love and Favour . Others may have more of the Venison , but Gods Children have more of the Blessing : Thus they are Heirs to the things of this Life . 2 They are Heirs to the other World : Heirs of Salvation , Heb. 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ioint-heirs with Christ ; Rom. 8.17 . They go sharers with Christ in glory . Among Men commonly the eldest Son carries away all , but Gods Children are all Joint-heirs with Christ , they have a copartnership with him in his Riches . Hath Christ a place in the Celestial Mansions , so have the Saints ; Iohn 14.2 . In my Fathers house are many mansions , I go to prepare a place for you ▪ Hath he his Fathers Love , so have they ; Psal. 146.8 . Iohn 17.26 . That the love wherewith thou hast loved me may be in them . Doth Christ sit upon a Throne , so do Gods Children ; Rev. 3.21 . What an high honour is this ? 4. God makes his Children equal in honour to the Angels , Luke 20.36 . They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels : nay , those Saints who have God for their Father , are in some sense superiour to the Angels ; for Jesus Christ having taken our Nature , Naturam nostram nobilitavit , hath enobled and honoured it above the Angelical . Heb. 2.16 . God hath made his Children by Adoption , nearer to himself than the Angels . The Angels are the Friends of Christ , Believers are the Members of Christ , and this honour have all the Saints . Thus you see the Dignity of such as have God for their Father . What a comfort is this to Gods Children , who are here despised and loaded with calumnies and invectives , 1 Cor. 4.14 . We are made as the filth of the world , &c. But God will put Honour upon his Children at the last day , and crown them with Immortal Bliss , to the envy of their Adversaries . Quest. 7. How we may know that God is our Father ? All cannot say Our Father : The Jewes boasted that God was their Father ; John 8.36 . We have one Father , even God. Christ tells them their pedigree , ver . 44. Ye are of your Father the Devil . They who are of Satanical Spirits , and make use of their power to beat down the power of Godliness , cannot say God is their Father , they may say , Our Father which art in Hell. Well then , how may we know that God is our Father ? Resp. 1. By having a Filial disposition . This is in four things ▪ 1. To melt in tears for Sin : A Child weeps for offending his Father . When Christ looked on Peter , and he remembred his Sin in denying Christ , he fell a weeping . Clemens Alexandrinus reports of Peter , he never heard a Cock crow but he wept . This is a sign God is our Father : When the heart of stone is taken away , and there is a gracious thaw in the heart , it melts in tears for Sin ; and he who hath a Child-like heart mourns for Sin in a Spiritual manner , as it is Sin : He grieves for it , 1. As it is an Act of Pollution . Sin deflours the Virgin-Soul ; it defaceth Gods Image ; it turns beauty into deformity ; 't is called the plague of the heart , 1 Kings 8.38 . It is the spirits of evil distilled . A Child of God mourns for the defilement of Sin ; Sin hath a blacker aspect than Hell. 2. He who hath a Child-like heart grieves for Sin , as 't is an Act of Enmity . Sin is diametrically opposite to God : It is called a walking contrary to God ; Lev. 26.40 . If they shall confess their iniquity , and that they have walked contrary to me . Sin doth all it can to spight God : If God be of one mind , Sin will be of another . Sin would not only unthrone God , but it strikes at his very Being ; if Sin could help it God should be no longer God. A Child-like heart grieves for this , O saith he , that I should have so much enmity in me , that my Will should be no more subdued to the Will of my Heavenly Father , this springs a leak of godly sorrow . 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude . Sin is an abuse of Gods Love ; it is a taking the Jewels of Gods Mercies and making use of them to sin . God hath done more for his Children than others ; he hath planted his grace , and given them some intimations of his favour , and to sin against kindness , dyes a sin in grain , and makes it Crimson : Like Absalom , as soon as his Father kissed him and took him into favour , plotted Treason against him . Nothing so melts a Child-like heart in tears , as sins of unkindness ; O that I should sin against the Blood of a Saviour , and the Bowels of a Father : I condemn ingratitude in my Child , yet I am guilty of ingratitude against my Heavenly Father : This opens a vein of godly sorrow , and makes the heart bleed afresh ; certainly this evidenceth God to be our Father , when he hath given us this Child-like frame of heart , to weep for sin as it is sin , an act of Pollution , Enmity , Ingratitude . A wicked Man may mourn for the bitter Fruit of Sin , but only a Child of God can grieve for the odious Nature of Sin. 2. A Filial ( or Child-like ) disposition is to be full of sympathy ▪ We lay to heart the dishonours reflected upon our Heavenly Father , when we see Gods Worship adulterated , his Truth mingled with the poyson of Errour , it is as a Sword in our Bones to see Gods Glory suffer ; Psal. 119.158 . I beheld the transgressors and was grieved . Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia , brings in all his Friends weeping and condoling with him ; so when God is dishonoured , we sympathize , and are as it were clad in mourning . A Child that hath any good Nature , is cut to the heart to hear his Father reproached . An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself . 3. A Filial disposition is to love our Heavenly Father : He is unnatural that doth not love his Father . God who is crown'd with excellency , is the proper object of delight , and every true Child of God saith as Peter , Lord thou knowest that I love thee : But who will not say he loves God ? If ours be a true genuine love to our Heavenly Father , it may be known , 1. By the effects . 1. Then we have an holy fear : There is a fear which ariseth from love to God ; that is , we fear the loss of the visible tokens of Gods presence ; 1 Sam. 4.13 . Elies heart trembled for the Ark. It is not said his heart trembled for his two Sons , Hophni and Phinchas , but his heart trembled for the Ark ; because the Ark was the special sign of Gods Presence , and if that were taken the Glory was departed . He who loves his Heavenly Father , fears least the tokens of his Presence should be removed , least Profaneness should break in like a flood , least Popery should get head , and God should go from a people . The presence of God in his Ordinances is the glory and strength of a Nation . The Trojans had the Image of Pallas , and they had an opinion , that as long as that Image was preserved among them , they should never be conquered . So long as Gods presence is with a people so long they are safe . Every true Child of God fears least God should go , and the glory depart . Try by this whether we have a Filial disposition : Do we love God , and doth this love cause fear and jealousie ? Are we afraid least we should lose Gods presence ? Least the Sun of Righteousness remove out of our Horizon . Many are afraid least they should lose some of their Worldly profits , but not least they lose the presence of God. If they may have Peace and Trading they care not what becomes of the Ark of God. A true Child of God fears nothing so much as the loss of his Fathers presence : Hos. 9.12 . Wo to them when I depart from them . 2. Love to our Heavenly Father is seen by loving his Day ; Isa. 58.13 . If thou call the Sabbath a delight . The Antients called this Regina Dierum , the Queen of Days . If we love our Father in Heaven we spend this day in Devotion , in Reading , Hearing , Meditating : On this day Manna falls double . God sanctified the Sabbath : He made all the other days in the Week , but he hath sanctified this day ; this day he hath crown'd with a Blessing . 3. Love to our Heavenly Father is seen by loving his Children ; 1 Iohn 5.1 . Every one that loveth him that begat , loveth him also that is begotten of him . If we love God , the more we see of God in any , the more we love them ; we love them though they are poor : A Child loves to see his Fathers picture , though hung in a mean frame ; we love the Children of our Father though they are persecuted ; 2 Tim. 1.16 . Onesiphorus was not ashamed of my chain . Constantine did kiss the hole of Paphnusius's eye , because he suffered the loss of his eye for Christ. It appears they have no love to God , who have no love to his Children ; they care not for their company ; they have a secret disgust and antipathy against them . Hipocrites pretend great reverence to the Saints departed , they canonize dead Saints , but persecute living : I may say of these as the Apostle , Heb. 12.8 . They are bastards , not sons . 4. Effect of love , if we love our Heavenly Father , then we will be Advocates for him , and stand up in the defence of his Truth . He who loves his Father will plead for him when he is traduced and wronged . He hath no Child-like heart , no love to God , who can hear Gods name dishonoured , and be silent . Doth Christ appear for us in Heaven , and are we afraid to appear for him on Earth ? Such as dare not own God and Religion in times of danger , God will be ashamed to be called their God ; it would be a reproach to him to have such Children as will not own him . 2. A Child-like love to God is known , as by the Effects , so by the Degree ; it is a superiour love . We love our Father in Heaven above all other things ; above Estate or Relations , as Oyl runs above the Water . Psal. 73.25 . A Child of God seeing a super eminency of Goodness , and a constellation of all Beauties in God , he is carried out in love to him in the highest measure : As God gives his Children such a love as he doth not bestow upon the wicked , electing love ; so Gods Children give God such a love as they bestow upon none else , adoring love ; they give him the flower and spirits of their love ; they love him with a love joyned with worship ; this spiced Wine they keep only for their Father to drink of : Cant. 8.2 . 4. A Child-like disposition is seen in honouring our Heavenly Father . Mal. 1.6 . A Son honoureth his Father . Quest. How 〈◊〉 show our honour to our Father in Heaven ? Resp. 1. By having a reverential awe of God upon us ; Lev. 25.17 . Thou shalt fear thy God : This reverential fear of God is when we dare do nothing that he hath forbidden in his Word ; Gen. 39.9 . How can I do this great wickedness and sin against God ? It is the part of the honour a Son gives to his Father , he fears to displease him . 2. We show our honour to our Heavenly Father by doing all we can to exalt God , and make his Excellencies shine forth ; though we cannot lift up God higher in Heaven , yet we may lift him higher in our hearts , and in the esteem of others . When we speak well of God , set forth his renown , display the trophies of his goodness , when we ascribe the glory of all we do to God , when we are the trumpeters of Gods praise ; this is an honouring our Father in Heaven , and a certain sign of a Child-like heart : Psal. 50.23 Whoso offereth praise glorifieth me . 2. We may know God is our Father by our resembling of him : The Child is his Fathers Picture , Iudg. 8.18 . Each one resembled the children of a King : Every Child of God resembles the King of Heaven ; herein Gods adopting Children and Mans differ . A Man adopts one for his Son and Heir that doth not at all resemble him , but whosoever God adopts for his Child is like him ; he not only bears his Heavenly Fathers Name , but Image , Col. 3.10 . And have put on the new man , which is renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — after the image of him that created him . He who hath God for his Father , resembles God in Holiness : Holiness is the glory of the Godhead , Exod. 15.11 . The Holiness of God is the intrinsick Purity of his Essence . He who hath God for his Father , partakes of the Divine Nature ; though not of the Divine Essence , yet of the Divine Likeness : As the Seal sets its print and likeness upon the Wax , so he who hath God for his Father , hath the print and effigies of his Holiness stamped upon him , Psal. 106.16 . Aaron the Saint of the Lord. Wicked Men desire to be like God hereafter in glory , but do not affect to be like him here in grace ; they give it out to the World that God is their Father , yet have nothing of God to be seen in them , they are unclean , they not only want his Image but hate it . 3. We may know God is our Father by having his Spirit in us . 1. By having the intercession of the Spirit : 'T is a Spirit of Prayer : Gal. 4.6 . Because ye are Sons , God hath sent forth the Spirit of his Son into your hearts , crying , Abba , Father . Prayer is the Souls breathing it self into the bosom of its Heavenly Father . None of Gods Children are born dumb ; implet Spiritus sanctus organum suum , & tanquam Pila chordarum tangit Spiritus Dei corda sanctorum . Prosper . Acts 9.11 . Behold he prayeth : But it is not every Prayer evidenceth Gods Spirit in us . Such as have no grace may excel in gifts , and affect the hearts of others in Prayer , when their own hearts are not affected : As the Lute makes a sweet sound in the ears of others , but it self is not sensible ; how therefore shall we know our Prayers are indited by Gods Spirit , and so he is our Father ? Resp. 1. When they are not only Vocal but Mental ; when there are not only gifts but groans ; Rom. 8.26 . The best Musick is in consort ; the best Prayer is when the heart and tongue joyn together in consort . 2. When they are zealous and fervent : Iam. 5.16 . The effectual fervent Prayer of a righteous man availeth much . The eyes melt in Prayer , the heart burns : Fervency is to Prayer , as Fire to the Incense ; it makes it ascend to Heaven as a sweet perfume . 3. When Prayer hath Faith sprinkled in it : Prayer is the Key of Heaven , and Faith is the hand that turns it ; Rom. 8.15 . We cry , Abba , Father . We cry , there is fervency in Prayer : Abba , Father , there is Faith. Those Prayers suffer shipwrack which dash upon the rock of unbelief . Thus we may know God is our Father by having his Spirit praying in us : As Christ intercedes above , so the Spirit intercedes within . 2. By having the renewing of the Spirit , which is nothing else but Regeneration , which is called a being born of the Spirit , Iohn 3.5 . This regenerating work of the Spirit is a transformation , or change of Nature , Rom. 12.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be ye transformed by the renewing of your mind . He who is born of God hath a new heart : New , not for substance , but for qualities . The strings of a Viol may be the same , but the Tune is altered : Before this Regeneration , there are Spiritual Pangs , much heart-breaking for Sin. Regeneration is called a circumcising of the heart , Col. 2.11 . In Circumcising there was pain in the flesh : so in this Spiritual Circumcision there is pain in the heart ; there is much sorrow arising from the sense of guilt and wrath . The Jaylors trembling , Acts 16.30 . was a pang in the new birth . Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption . This blessed work of Regeneration spreads over the whole Soul ; it irradiates the Mind , it consecrates the Heart , and reforms the Life : Though Regeneration be but in part , it is in every part ; 1 Thess. 5.23 . Regeneration is the signature and engraving of the Holy Ghost upon the Soul. The new born Christian is bespangled with the Jewels of the 〈◊〉 which are the Angels glory : Regeneration is the spring of all true joy . At our first birth we come weeping into the World , but at our new birth there 's cause of rejoycing ; for now God is our Father , and we are begotten to a lively hope of glory ; 1 Pet. 1.3 . We may try by this our relation to God. Hath a regenerating work of Gods Spirit passed upon our Souls ? Are we made of another Spirit ? Humble and Heavenly ? This is a good sign of Son-ship , and we may say , Our Father which art in Heaven . 3. By having the conduct of the Spirit : We are led by the Spirit ; Rom. 8.14 . As many as are led by the Spirit of God , they are the Sons of God. Gods Spirit doth not only quicken us in our Regeneration , but leads us on till we come to the end of our Faith , Salvation . It is not enough the Child have Life , but he must be led every step by the Nurse . Hos. 11.3 . I taught Ephraim to go , taking them by their armes . Their Armes , as the Israelites had the Cloud and Pillar of Fire to go before them , and be a guide to them ; so Gods Spirit is a guide to go before us , and lead us into all truth , and counsel us in all our doubts , and influence us in all our actions : Psalm 73.24 . Thou shalt guide me by thy counsels . None can call God Father but such as have the conduct of his Spirit . Try then what Spirit you are led by ? Such as are led by a Spirit of Envy , Lust , Avarice , these are not led by the Spirit of God ; it were blasphemy for them to call God Father : These are led by the Spirit of Satan , and may say Our Father which art in Hell. 4. By having the Witness of the Spirit ; Rom. 8.16 . The Spirit it self beareth witness with our Spirit , that we are the Children of God. This Witness of the Spirit , suggesting that God is our Father , is not a Vocal Witness , or Voice from Heaven : The Spirit in the Word witnesseth : The Spirit in the Word saith , he who is so qualified , who is an hater of Sin , and a lover of Holiness , is a Child of God , and God is his Father ; if I can find such qualifications wrought , here is the Spirit witnessing with my Spirit , that I am a Child of God. Besides , we may carry it higher , the Spirit of God witnesseth to our Spirit by making more than ordinary impressions upon our hearts , and giving some secret hints and whispers that God hath purposes of Love to us : Here is a concurrent witness of the Spirit with Conscience , that we are Heirs of Heaven , and God is our Father : This Witness is better felt than expressed , this Witness scatters doubts and fears , silenceth temptations ; but what shall one do that hath not this Witness of the Spirit ? If we w●●t the Witness of the Spirit , let us labour to find the Work of the Spirit ; if we have not the Spirit testifying , labour to have it sanctifying , and that will be a support to us . 4. If God be our Father we are of Peaceable Spirits : Matth. 5.9 Blessed are the peace-makers , they shall be called the children of God. Grace infuseth a sweet amicable disposition ; it files off the ruggedness of Mens Spirits ; it turns the Lion-like fierceness into a Lamb-like gentleness ; Isa. 11.7 . They who have God to be their Father , follow Peace as well as Holiness . God the Father is called the God of Peace , Heb. 13.20 . God the Son , the Prince of Peace , Isa. 9.6 . God the Holy Ghost is a Spirit of Peace : It is called the unity of the Spirit in the bond of peace ; Eph. 4.3 . The more peaceable the more like God. It is a bad sign God is not their Father ; 1. Who are fierce and cruel , as if with Romulus they had sucked the Milk of a Wolf , Rom. 3.17 . The way of peace have they not known , they sport in mischief ; these are they who are of a persecuting Spirit , as Maximinus , Dioclesian , Antiochus , who ( as Eusebius ) took more tedious journeys , and run more hazards in vexing and persecuting the Iewes , than any of his Predecessors had done in getting of Victories : These Furies cannot call God Father , if they do , they will have as little comfort in saying Father , as Dives had in Hell , when he said , Father Abraham , Luke 16.24 . 2. Who are makers of division ; Rom. 16.17 . Mark them which cause divisions , and avoid them : Such as are born of God are makers of Peace , what shall we think of such as are makers of Division , will God Father these ? The Devil made the first division in Heaven ; they may call the Devil Father ; they may give the Cloven Foot in their Coat of Armes ; their sweetest Musick is in Discord ; they unite to divide . Sampsons Fox-tails were tyed together only to set the Philistians Corn on fire , Iudg. 15 4. Papists unite only to set the Churches Peace on fire· Satans Kingdom goes up by Divisions . St. Chrysostome observes of the Church of Corinth , when many Converts were brought in , Satan knew no better way to dam up the current of Religion , than to throw in an Apple of Strife , and divide them into Parties ; one was for Paul , and another for Apollos , but few for Christ. Would not Christ have his Coat rent , and can he endure to have his Body rent ? Sure God will never Father them who are not Sons of Peace : Of all them who God hates , he is named for one , who is a sower of discord among brethren , Prov. 6.19 . 5. If God be our Father , then we love to be near God , and have converse with him . An ingenuous Child delights to approach near to his Father , and go into his presence . David envyed the Birds that they built their Nests so near Gods Altars , when he was debarred his Fathers house ; Psal. 84.3 . True Saints love to get as near to God as they can : In the Word they draw near to his Holy Oracle , in the Sacrament they draw near to his Table ; a Child of God delights to be in his Fathers presence ; he cannot stay away long from God ; he sees a Sabbath day approaching and rejoyceth ; his heart hath been often melted and quickened in a Ordinance , he hath tasted the Lord is good , therefore he loves to be in his Fathers presence , he cannot keep away long from God. Such as care not for Ordinances cannot say Our Father which art in Heaven : Is God their Father who cannot endure to be in his presence ? VSE I. Of Instruction . See the amazing goodness of God that is pleased to enter into this sweet relation of a Father . God needed not to adopt us , he did not want a Son : God did not want a Son , but we did a Father ; God showed Power in being our Maker , but Mercy in being our Father : When we were enemies , and our hearts stood out as garrisons against God , that he should conquer our stubbornness , and of enemies make us children , and write his Name , and put his Image upon us , and bestow a Kingdom of Glory ; what a Miracle of Mercy is this ? Every adopted Child may say , Even so Father , for so it seemed good in thy sight . Mat. 11.26 . 2. Br. or Infer . If God be a Father , then hence I infer , whatever he doth to his Children is Love. ( 1. ) If he smiles upon them in Prosperity it is Love : They have the World not only with Gods leave , but with his love . God saith to every Child of his , as Naaman to Gehazi , 2 Kings 5.23 . Be content take two talents : So saith God to his Child , I am thy Father , take two talents . Take Health and take my Love with it ; take an Estate and take my Love with it ; Take two talents . Gods Love is a sweetning ingredient into every Mercy . Quest. How doth it appear that a Child of God hath Worldly things in love ? Resp. 1. Because he hath a good Title to them . God is his Father , therefore he hath a good title : A wicked Man hath a civil title to the Creature , but no more ; he hath it not from the hand of a Father ; he is like one that takes up Cloth at the Drapers , and it is not paid for ; but a Believer hath a good title to every foot of Land he hath , his Father hath setled it upon him . 2. A Child of God hath Worldly things in love , because they are sanctified to him . 1. They make him better , and are Loadstones to draw him nearer to God. 2. He hath his Fathers Blessing with them : A little blest is sweet ; Exod. 23.25 . He shall bless thy bread and thy water . Esau had the Venison , but Iacob got the Blessing : While the wicked have their Meat sawced with Gods Wrath , Psal. 78.30 , 31. Believers have their Comforts seasoned with a Blessing . It was a secret Blessing from God made Daniels Pulse nourish him more , and make him look fairer , than they that ate of the Kings Meat , Dan. 1.15 . 3. A Child of God hath Worldly things in love , because whatever he hath is an earnest of more : Every bit of Bread is a pledge and earnest of glory . ( 2. ) God being a Father , if he frown , if he dips his pen in gall , and write bitter things , if he corrects , 't is in Love. A Father loves his Child as well when he doth chastise and discipline him , as when he settles his Land on him ; Rev. 3.19 . As many as I love , I rebuke . Afflictions are sharp Arrows , saith Gr. Nazianzen , but they are shot from the hand of a loving Father . Correctio est Virtutis gymnasium ; God afflicts with the same love he gives Christ ; he doth it to humble and purifie : Gentle Correction is as necessary as Dayly Bread ; nay , as needful as Ordinances , as Word and Sacraments . There is love in all ; God smites that he may save . ( 3. ) God being a Father , if he desert and hide his face from his Child , it is in love . Desertion is sad in it self , a short Hell , Iob 6.9 . When the Light is withdrawn , Dew falls : Yet we may see a Rainbow in the Cloud , the love of a Father in all this . 1. God hereby quickens grace ; perhaps grace lay dormant , Cant. 5.2 . it was as fire in the embers , and God withdraws comfort to invigorate and exercise grace . Faith is a Star sometimes shines brightest in the dark night of desertion ; Ionah 2.4 . 2. When God hides his face from his Child , yet still he is a Father , and his heart is towards his Child ; as Ioseph when he spake roughly to his Brethren , and made them believe he would take them for Spyes , still his Heart was full of Love , and he was fain to go aside and weep . So Gods Bowels yearn to his Children , when he seems to look strange ; Isa. 54.8 . In a little wrath I hid my face from thee , but with everlasting kindness will I have mercy on thee . Though God may have the look of an enemy , yet still he hath the heart of a Father . 3. Br. or Infer . Learn hence the sad case of the wicked , they cannot say , Our Father in Heaven ; they may say Our Iudge , but not Our Father ; they fetch their pedigree from Hell , Iohn 8.44 . Ye are of your Father the Devil . Such as are unclean and profane , are the spurious blood of the Old Serpent , and it were blasphemy for them to call God Father . The case of the wicked is deplorable , if they are in misery , they have none to make their moan to ; God is not their Father , he disclaims all Kindred with them ▪ Matth. 7.23 . I never knew you , depart from me ye that work iniquity . The wicked dying in their Sins , can expect no Mercy from God as a Father . Many say , he that made them will save them , but Isa. 27.11 . It is a people of no understanding , therefore he that made them will not have mercy on them . Though God was their Father by Creation , yet because they were not his Children by Adoption ; therefore he that made them would not save them . VSE II. Of Exhortation : To perswade all who are yet strangers to God , to labour to come into this Heavenly Kindred : Never leave till you can say , Our Father which art in Heaven . Quest. But will God be a Father to me who have profaned his Name , and been a great Sinner ? Resp. If thou wilt now at last seek to God by Prayer , and break off thy Sins , God hath the Bowels of a Father for thee , and will in no wise cast thee out . When the Prodigal did arise and go to his Father , his Father had compassion , and ran , and fell on his neck , and kissed him : Luke 15.20 . Though thou hast been a Prodigal , and almost spent all upon thy Lusts , yet if thou wilt now give a bill of divorce to thy Sins , and fly to God by Repentance , know that he hath the Bowels of a Father ; he will embrace thee in the Arms of his Mercy , and seal thy Pardon with a Kiss . What though thy Sins have been heinous ? The Wound is not so broad as the Plaister of Christs Blood. The Sea covers great Rocks : The Sea of Gods Compassion can drown thy great Sins ; therefore be not discouraged , go to God , resolve to cast thy self upon his Fatherly Bowels ; God may be entreated of thee , as he was of Manasseh , 2 Chron. 33.13 . He prayed unto the Lord , and he was entreated of him . Manasseh made the streets run with Blood , yet when his eyes ran with Tears , Gods Fatherly Bowels began to melt , and he was entreated of him . VSE III. Of Comfort : To such as can upon good grounds call God Father : There 's more sweetness in this word Father , then if we had ten thousand Worlds . David thought it a great matter to be Son in Law to a King : 1. Sam. 18.18 . What is my Fathers family , that I should be Son in law to the King ? But what is it to be born of God , and have God for our Father . Quest. Wherein lies the happiness of having God for our Father ? Resp. 1. If God be our Father then he will teach us ; what Father will refuse to counsel his Son ? Doth God command Parents to instruct their Children , Leut. 4.10 . and will not he instruct his ? Isa. 48.17 . I am the Lord thy God , which teacheth thee to profit , Psal. 71.17 . O God thou hast taught me from my youth . If God be our Father he will give us the teachings of his Spirit : The natural man receives not the things of God , neither can he know them ; 1 Cor. 2.14 . The Natural Man may have excellent notions in Divinity , but God must teach us to know the Mysteries of the Gospel after a Spiritual manner . A Man may see the figures upon a Dyal , but he cannot tell how the day goes unless the Sun shine . We may read many Truths in the Bible , but we cannot know them savingly till God by his Spirit shine upon our Soul. God teacheth not only our Ear but our Heart ; he not only informs our Mind , but inclines our Will ; we never learn till God teach us . If God be our Father he will teach us how to order our affairs with discretion , Psalm 112.5 . how to carry our selves wisely , 1 Sam. 18.5 . David behaved himself wisely ; he will teach us what to answer when we are brought before Governours , he will put words into our mouths , Matth. 10.18 , 19 , 20. Ye shall be brought before Governours and Kings for my sake , but take no thought how or what ye shall speak : For it is not ye that speak , but the Spirit of your Father which speaketh in you . 2. If God be our Father , then he hath Bowels of Affection towards us : If it be so unnatural for a Father not to love his Child , can we think God will be defective in his Love ? All the affections of Parents come from God , but a spark from his flame . He is the Father of Mercies , 2 Cor. 1.3 . he begets all the Mercies and Bowels in the Creature : His Love to his Children , is a Love which passeth knowledge , Eph. 3.19 . it exceeds all dimensions , it is higher than Heaven , it is broader than the Sea. That you may see Gods Fatherly Love to his Children ; 1. Consider God makes a precious valuation of them ; Isa. 43.4 . Since thou wast precious in my sight : A Father prizeth his Child above his Jewels ; their names are precious , for they have Gods own name written upon them ; Rev. 3.12 . I will write upon him the name of my God : Their Prayers are a precious perfume , their Tears God bottles , Psal. 56.8 . God esteems his Children as a Crown of glory in his hand ; Isa. 62.3 . 2. God loves the places they were born in the better for their sakes , Psal. 87.6 . Of Sion it shall be said , this man was born there ; this and that Believer was born there : God loves the ground his Children tread upon . Hence Iudea , the seat of Gods Children and Chosen , God calls a delightsome Land , Mal. 3.12 . It was not only pleasant for Scituation and Fruitfulness , but because Gods Children , who were his Hephsibab or Delight , lived there . 3. He chargeth the great ones of the World not to prejudice his Children ; their Persons are sacred : Psal. 105.14 . He suffered no man to do them wrong ; yea , he reproved Kings for their sakes , saying , Touch not mine anointed . By Anointed , is meant the Children of the High God , who have the Unction of the Spirit , and are set apart for God. 4. God delights in their company , he loves to see their Countenance and hear their Voice , Cant. 2.14 . he cannot refrain long from their company : Let but two or three of his Children meet and pray together , he will be sure to be among them , Matth. 18.20 . Where two or three are gathered together in my name , I am in the midst of them . 5. God bears his Children in his Bosom , as a nursing Father doth the sucking Child . Numb . 11.12 . Isa. 46.4 . To be carried in Gods Bosom shows how near his Children lye to his Heart . 6. God is full of sollicitous care for them , 1 Pet. 5.7 . He careth for you . His eye is still upon them , they are never out of his thoughts . A Father cannot always take care for his Child , he sometimes is asleep , but God is a Father that never sleeps ; Psal. 121.4 . He neither slumbereth nor sleepeth . 7. He thinks nothing too good to part with to his Children : He gives them the Kidneys of the Wheat , and Honey out of the Rock , and Wine on the Lees well refined , Isa. 25.6 . He gives them three Jewels more worth than Heaven , the Blood of his Son , the Grace of his Spirit , the Light of his Countenance . Never was there such an indulgent affectionate Father . 8. If God hath one Love better than other , he bestows it upon them ; they have the cream and quintessence of his Love. He will rejoyce over thee , he will rest in his love , Zeph. 3.17 . God loves his Children with such a love as he loves Christ ; Iohn 17.26 . it is the same love for the unchangeableness of it : God will no more cease to love his Adopted Sons , then he will to love his Natural Son. 3. If God be our Father he will be full of sympathy ; Psal. 103.13 . As a Father pityeth his Children , so the Lord pityeth them that fear him . Ier. 31.20 . Is Ephraim my dear Son ? my bowels are troubled for him . God pityes his Children in Two Cases . ( 1. ) In Case of Infirmities . ( 2. ) Injuries . ( 1. ) In Case of Infirmities : If the Child be deformed , or hath any ●odily distemper the Father pityes it : If God be our Father , he pityes our weaknesses , and he so pityes them as to heal them ; Isa. 57.18 . I have seen his wayes , and will heal him . As God hath Bowels to pity , so he hath Balsam to heal . ( 2. ) In Case of Injuries . Every blow of the Child goes to the Fathers heart ; when the Saints suffer , God doth sympathize ; Isa. 63.9 . In all their afflictions he was afflicted : He did as it were bleed in their Wounds . Saul , Saul , why persecutest thou me ? When the foot was trod on , the head cryed out . Iudg. 10.16 . Gods Soul was grieved for the children of Israel . As when one string in a Lute is touched , all the rest of the strings sound : When Gods Children are stricken , his Bowels sound . Zach. 2.8 . He that toucheth you toucheth the apple of my eye . 4. If God be our Father , he will take notice of the least good he sees in us ; if there be but a sigh for Sin , God hears it , Psal. 38.9 . My groaning is not hid from thee ; if there be but a penitential tear comes out of our eye , God sees it , Isa. 38.5 . I have seen thy tears . If there be but a good intention , God takes notice : 1 Kings 8.18 . Whereas it was in thy heart to build an house to my name , thou didst well that it was in thine heart . God punisheth intentional wickedness , and crowns intentional goodness ; Thou didst well that it was in thy heart : God takes notice of the least scintilla , the least spark of grace in his Children : 1 Pet. 3.6 . Sarah obeyed Abraham , calling him Lord. The Holy Ghost doth not mention Sarahs unbelief , or laughing at the Promise , he puts a finger upon the scar , winks at her failing , and only takes notice of the good that was in her , her Obedience to her Husband , She obeyed Abraham , calling him Lord ; nay , that good which the Saints scarce take notice of in themselves , God in a special manner observes , Matth. 25.35 . I was an hungred and ye gave me meat , I was thirsty and ye gave me drink : Then shall the Righteous say , Lord , when saw we thee an hungred , and fed thee ? They did as it were over-look and disclaim their own Works of Charity , yet Christ doth take notice , I was an hungred , and ye fed me : What a Comfort is this , God spyes the least good in his Children ; he can see a grain of Corn hid under Chaff , Grace hid under Corruption . 5. If God be our Father , he will take all we do in good part . Those Duties we our selves censure , God will crown . When a Child of God looks over his best Duties , he sees so much Sin cleaving to them , that he is even confounded : Lord , saith he , there is more Sulphur than Incense in my Prayers ; but for your comfort , if God be your Father , he will crown those Duties which you your selves censure ; God sees there is sincerity in the hearts of his Children , and this gold ( though light ) shall have grains of allowance : Though there may be defects in the services of Gods Children , yet God will not cast away their offering , 2 Chron. 30.20 . The Lord healed the people . The Tribes of Israel being straitned in time wanted some Legal Purifications , yet because their Hearts were upright , God healed them , he pardoned them ; God accepts of the good Will , 2 Cor. 8.12 . A Father takes a Letter from his Son kindly though there are blots , or bad English in it : What blottings are there in our holy things , yet our Father in Heaven accepts : Saith God , it is my Child , and he would do better ; I will look upon him through Christ with a merciful eye . 6. If God be our Father then he will correct us in measure ; Ier. 30.11 . I will correct thee in measure ; and that two ways : 1. It shall be in measure for the kind ; God will not lay upon us more than we are able to bear , 1 Cor. 10.13 . he know , our frame , Psal. 103.14 . he knows we are not Steel or Marble , therefore will deal gently , he will not over-afflict : As the Physician that knows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temper of the Body , will not give Physick too strong for the Body , nor will he give one dram or scruple too much . God hath not only the Title of a Father , but the Bowels of a Father ; he will not lay too heavy burthens on his Children , least their spirits fail before him . 2. He will correct in measure for the duration ; he will not let the affliction lye on too long : Psal. 125.3 . The rod of the wicked shall not rest upon the lot of the righteous : It may be there , and not rest . Isa. 57.16 . I will not contend for ever . Our Heavenly Father will love for ever , but he will not contend for ever . The torments of the damned are for ever , Rev. 14.11 . The smoke of their torment ascendeth up for ever and ever : The wicked shall drink a Sea of Wrath , but Gods Children only taste of the Cup of Affliction , and their Heavenly Father will say , transeat calix , let this cup pass away from them ; Isa. 35.10 . A sting , a wing . 7. If God be our Father he will intermix Mercy with all our Afflictions : If he give us Wormwood to drink , he will mix it with Honey . In the Ark , the Rod was laid up , and Manna : With our Fathers Rod there is alwayes some Manna . Ashers shooes were iron and brass , but his foot was dip'd in oyl ; Gen. 33.24 . Affliction is the shooe of brass that pincheth , but there is mercy in the affliction , there is the foot dipped in oyl . When God afflicts the Body , he gives Peace of Conscience ; there is Mercy in the Affliction . An Affliction comes to prevent falling into Sin , there is Mercy in the Affliction . Iacob had his Thigh hurt in wrestling , there was the Affliction ; but then he saw Gods face , and received a Blessing from the Angel , Gen. 32.30 . there was Mercy in the Affliction . In every Cloud a Child of God may see a Rainbow of Mercy shining . As the Limner mixeth dark shadows and bright colours together ; so our Heavenly Father mingles the dark and the bright together , Crosses and Blessings ; and is not this a great happiness for God thus to checker his Providences , and mingle goodness with severity . 8. If God be our Father , the evil one shall not prevail against us . Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one , emphatically : He is the grand enemy of the Saints ; and that both in a Military sense , as he fights against them with his temptations ; and in a Forensical or Law-sense , as he is an accuser and pleads against them , yet neither way shall he prevail against Gods Children ; as for his shooting his fiery darts , God will bruise Satan shortly under the Saints feet . Rom. 16.20 . As for his accusing , Christ is Advocate for the Saints , and answers all bills of inditement brought in against them . God will make all Satans temptations promote the good of his ●hildren : 1. As they set them more a praying ; 2 Cor. 12.8 . Temptation is a medicine for security . 2. As they are a means to humble them ; 2 Cor. 12.7 . Least I should be exalted above measure , there was given me a thorn in the flesh . The thorn in the flesh was a temptation ; this thorn was to prick the bladder of pride . 3. As they establish them more in Grace . A Tree shaken by the Wind is more settled and rooted ; the blowing of a temptation doth but settle a Child of God more in Grace . Thus the evil one , Satan , shall not prevail against the Children of God. 9. If God be our Father , no real evil shall befal us ; Psal. 91.10 . There shall no evil befal thee : 'T is not said no trouble , but no evil . Gods Children are priviledged persons ; they are priviledged from the hurt of every thing ; Luke 10.19 . Nothing shall by any means hurt you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. The hurt and malignity of the affliction is taken away . Affliction to a wicked Man hath evil in it ; it makes him worse ; Rev. 16.9 . Men were scorched with great heat , and blasphemed the name of God : But no evil befalls a Child of God , he is bettered by affliction ; Heb. 12.10 . That ye may be made partakers of his holiness . What hurt doth the Furnace to the Gold , it only makes it purer . What hurt doth Affliction to Grace , only refine and purifie it . What a great priviledge is this to be freed , though not from the stroke of Affliction , yet the sting : No evil shall touch a Saint . When the Dragon hath poysoned the water , they say the Unicorn with his horn doth draw out the poyson . Christ hath drawn out the poyson of every Affliction , that it cannot prejudice a Child of God. Again , no evil befalls a Child of God , because no condemnation : Rom. 8.1 . No condemnation to them in Christ Iesus . God doth not condemn them , nor Conscience doth not condemn them : Both Jury and Judge acquit them , then no evil befalls them ; for nothing is really an evil but that which damns . 10. If God be our Father this may make us go with chearfulness to the Throne of Grace . Were a Man to petition his enemy there were little hope ; but when a Child petitions his Father he may come with confidence to speed : The word Father works upon God , it toucheth his very Bowels . What can a Father deny his Child ? If a Son ask bread will he give him a stone ? Matth. 7.9 . This may embolden us to go to God for pardon of Sin , and further degrees of Sanctity . We pray to a Father of Mercy , setting upon a Throne of Grace ; Luke 11.13 . If ye then being evil know how to give good gifts to your children , how much more shall your heavenly Father give his Spirit to them that ask him . This did quicken the Church , and add wings to Prayer . Isa. 63.15 . Look down from heaven : ver . 16. Doubtless thou art our Father . Who doth God keep his Mercies for but his Children ? Three things may cause boldness in Prayer : We have a Father to pray to , and the Spirit to help us to pray , and an Advocate to present our Prayers . Gods Children should in all their troubles run to their Heavenly Father as that sick Child , 2 Kin. 4.19 . He said unto his Father , My head , my head : So pour out thy complaint to God in Prayer , Father , my heart , my heart : My dead heart , quicken it ; my hard heart , soften it in Christs Blood ; Father , my heart , my heart . Sure God that hears the cry of the Ravens , will hear the cry of his Children . 11. If God be our Father he will stand between us and danger . A Father will keep off danger from his Child . God calls himself scutum , a shield : A shield defends the Head , guards the Vitals ; God shields off dangers from his Children , Acts 18.10 . I am with thee , and none shall set on thee to hurt thee : God is an hiding place , Psalm 27.5 . God preserved Athanasius strangely ; he put it into his mind to depart out of the house he was in the night before the enemies came to search for him : As God hath a Breast to feed , so he hath Wings to cover his Children ; Psal. 91.4 . He shall cover thee with his feathers , and under his wings shalt thou trust . God appoints his holy Angels to be a Life-guard about his Children , Heb. 1.14 . never was any Prince so well guarded as a Believer . The Angels , 1. are a numerous guard , 2 Kings 6.17 . The mountain was full of horses of fire round about Elisha . The Horses and Chariots of fire were the Angels of God to defend the Prophet Elisha . 2. A strong guard . One Angel in a night slew an hundred and fourscore and five thousand , 2 Kin. 19.32 . if one Angel slew so many , what would an Army of Angels have done ? 3. The Angels are a swift guard ; they are ready in an instant to help Gods Children ; therefore they are described with wings to show their swiftness , they fly to our help , Dan. 9.21 , 23. At the beginning of thy supplication the commandment came forth , and I am come to thee ? Here was a swift motion for the Angel to come from Heaven to Earth between the beginning and ending of Daniels Prayer . 4. The Angels are a watchful guard , not like Sauls guard , asleep when their Lord was in danger ; 1 Sam. 26.12 . The Angels are a vigilant guard , they watch over Gods Children to defend them ; Psal. 34.7 . The Angel of the Lord encampeth round about them that fear him . There is an invisible guardianship of Angels about Gods Children . 12. If God be our Father we shall not want any thing that he sees is good for us : Psal. 34.10 . They that seek the Lord shall not want any good thing . God is pleased sometimes to keep his Children to hard commons , but it is good for them ; Sheep thrive best on short pasture ; God sees too much may not be good ; plenty breeds surfeit ; Luxuriant animi rebus secundis : God sees it good sometimes to dyet his Children and keep them short , that they may run the Heavenly Race the better ; it was good for Iacob there was a Famine in the Land , it was a means to bring him to his Son Ioseph ; so it is that Gods Children sometimes see the Worlds emptiness , that they may acquaint themselves more with Christs fulness ; if God see it be good for them to have more of the World they shall have it ; God will not let them want any good thing . 13. If God be our Father all the Promises of the Bible belong to us : Gods Children are called Heirs of the promise ; Heb. 6.17 . A wicked Man can lay claim to nothing in the Bible but the Curses ; he hath no more to do absolutely with the Promises , than a Ploughman hath to do with the City Charter ; the Promises are Childrens Bread ; the Promises are mulctralia Evangelii , the Breasts of the Gospel milking out Consolation ; and who are to suck of these Breasts but Gods Children : The promise of Pardon is for them ; Ier. 33.8 . I will pardon all their iniquity whereby they have sinned against me . The promise of Healing is for them ; Isa. 57.18 . the promise of Salvation , Ier. 23.6 . the Promises are supports of Faith , they are Gods sealed Deed , they are a Christians Cordial . O the Heavenly Comforts which are distilled from the Lembick of the Promises . St. Chrysostome compares the Scripture to a Garden , the Promises are the Fruit-Trees that grow in this Garden . A Child of God may go to any Promise in the Bible , and pluck Comfort from it : He is an Heir of the Promise . 14. God makes all his Children Conquerours : They are born of God , and are conquerours . 1. They conquer themselves : Fortior est qui se quam qui fortissima vincit maenia : The Saints conquer their own Lusts ; they bind these princes in fetters of iron : Psal. 149.8 . Though the Children of God may sometimes be foiled , and lose a single battle , yet not the victory . 2. They conquer the World. The World holds forth her two Breasts of Pleasure and Profit , and many are overcome by it ; but the Children of God have a World-conquering Faith ; 1 Iohn 5.4 . This is the victory over the world , even your faith . 3. They conquer their Enemies . How can that be , when they oft take away their Lives ? ( 1. ) They conquer by not complying with them : The three Children would not fall down to the Golden Image , Dan. 3.18 . they would rather burn than bow ; here they were Conquerours . He who complyes with anothers Lust is a Captive , he who refuseth to comply is a Conquerour . ( 2. ) Gods Children conquer their enemies by heroick Patience . A patient Christian , like the anvil , bears all strokes invincibly : Thus the Martyrs overcame their enemies by Patience ; nay , Gods Children are more than conquerours ; Rom. 8.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are more than conquerours ? How are Gods Children more than Conquerours ? Because they conquer without loss , and because they are crowned after death , which other Conquerours are not . 15. If God be our Father , he will now and then send us some tokens of his Love. Gods Children live far from home , and meet sometimes with coarse usage from the unkind World ; therefore God to encourage his Children , sends them sometimes tokens and pledges of his Love : What are these ? He gives them a return of Prayer , there is a token of Love ; he quickens and enlargeth their Hearts in Duty , there is a token of Love ; he gives them the first fruits of his Spirit , which are Love-tokens , Rom. 8.23 . As God gives the wicked the first fruits of Hell , horrour of Conscience and Despair , so he gives his Children the first fruits of his Spirit , Joy and Peace , which are foretasts of Glory . Some of Gods Children having received these tokens of Love from their Heavenly Father , have been so transported that they have dyed for Joy ; as the Glass oft breaks with the strength of the Wine put into it . 16. If God be our Father he will indulge and spare us ; Mal. 3.17 . I will spare them as a man spareth his own Son that serveth him : Gods sparing his Children imports this , his clemency towards them , he doth not punish them as he might ; Psal. 103.10 . He hath not dealt with us according to our sins : We oft do that which merits Wrath , grieve Gods Spirit , relapse into Sin ; God passeth by much , and spares us : God did not spare his Natural Son , Rom. 8.32 . yet he will spare his Adopted Sons ; God threatned Ephraim to make him as the Chaff driven with the Whirlwind , but he soon repented ; Hos. 13.4 . Yet I am the Lord thy God : ver . 10. I will be thy King : Here God spared him as a Father spares his Son ▪ Israel oft provoked God with their complaints , but God used clemency towards them , he oft answered their murmurings with Mercies ; here he spared them as a Father spares his Son. 17. If God be our Father he will put Honour and Renown upon us at the last day . 1. He will clear the innocency of his Children : Gods Children in this Life are strangely misrepresented to the World ; they are loaded with invectives , they are called factious , seditious : Elijah , the troubler of Israel ; Luther was called the trumpet of Rebellion ; Athanasius was accused to the Emperor Constantine to be the raiser of Tumults ; the Primitive Christians were accused to be infanticidii , incestus rei , killers of their Children , guilty of Incest ; as Tertullian ; St. Paul reported to be a pestilent person , Acts 24.5 . Famous Wickliff called the Idol of the Hereticks , and that he dyed drunk . If Satan cannot defile Gods Children , he will disgrace them ; if he cannot strike his fiery darts into their Conscience , he will put a dead fly into their Name ; but God will one day clear his Childrens innocency , he will roll away their reproach : As God will make a Resurrection of Bodies , so of Names ; Isa. 25.8 . The Lord God will wipe away tears from off all faces , and the rebuke of his people shall he take away : God will be the Saints compurgator . Psal. 37.6 . He shall bring forth thy righteousness as the light . The Night casts its dark mantle upon the most beautiful Flowers , but the light comes in the Morning and dispells the darkness , and every Flower appears in its orient brightness ; so the wicked may by misreports darken the honour and repute of the Saints , but God will dispel this darkness , and cause their Names to shine forth : He shall bring forth thy righteousness as the light . As God did stand up for the honour of Moses when Aaron and Miriam went about to eclipse his Fame ; Numb . 12.8 . Wherefore then were ye not afraid to speak against my servant Moses ? So will God say one day to the wicked , wherefore were not ye afraid to defame and traduce my Children ? They having my Image upon them how durst ye abuse my Picture . At last Gods Children shall come forth out of all their calumnies , as a Dove covered with silver , and her feathers with yellow gold ; Psal. 68.13 . 2. God will make an open and honourable recital of all their good deeds : As the Sins of the Wicked shall be openly mentioned to their eternal infamy and confusion , so all the good deeds of the Saints shall be openly mentioned , and then shall every man have praise of God ; 1 Cor. 4.5 . Every Prayer made with melting eyes , every good service , every work of Charity , shall be openly declared before Men and Angels , Matth. 25.35 . I was an hungred and ye gave me meat , thirsty and ye gave me drink , naked and ye clothed me : Thus God will set a Trophy of Honour upon all his Children at the last day . Then shall the righteous shine forth as the sun in the kingdom of their Father : Matth. 13.43 . 18. If God be our Father he will settle good land of inheritance upon us : 1 Pet. 1.4 . Blessed be the God and Father of our Lord Iesus , who hath begotten us again to a lively hope , to an inheritance incorruptible and undefiled . A Father may be fallen to decay , and have nothing to leave his Son but his Blessing ; but God will settle an Inheritance on his Children , and an Inheritance no less than a Kingdom ; Luke 17.32 . It is your Fathers good pleasure to give you a kingdom . This Kingdom is more Glorious and Magnificent than any Earthly Kingdom ; it is set out by Pearls and precious Stones , the richest Jewels ; Rev 21.19 . What are all the Rarities of the World to this Kingdom ? The Coasts of Pearl , the Islands of Spices , the Rocks of Diamonds ? In this Heavenly Kingdom is that which is satisfying , unparallel'd Beauty , Rivers of Pleasure ; and this for ever : Psal. 16.11 . At thy right hand are pleasures for evermore : Heavens eminency is its permanency ; and this Kingdom Gods Children shall enter into immediately after Death : There is a sudden transition and passage from Death to Glory : 2 Cor. 5.9 . Absent from the body , present with the Lord. Gods Children shall not stay long for their Inheritance ; it is but winking and they shall see God : How may this comfort Gods Children , who perhaps are low in the World , your Father in Heaven will settle a Kingdom upon you at death , such a Kingdom as eye hath not seen ; he will give you a Crown , not of Gold but Glory ; he will give you white Robes lined with Immortality . It is your Fathers good pleasure to give you a kingdom . 19. If God be our Father it is Comfort : 1. In case of loss of Relations : Hast thou lost a Father , yet if thou art a Believer thou art no Orphan , thou hast an Heavenly Father , a Father that never dyes , 1 Tim. 6.16 . Who only hath immortality . 2. It is comfort in case of Death : God is thy Father , and at Death thou art going to thy Father : Well might Paul say , Death is yours , 1 Cor. 3.22 . it is your friend that will carry you home to your Father . How glad are Children when they are going home ? This was Christs comfort at Death , he was going to his Father ; Ioh. 16.28 . I leave the world and go to the Father ; and Iohn 20.17 . I ascend to my Father . If God be our Father we may with comfort at the day of death resign our Souls into his hands . So did Christ ; Luke 23.46 . Father into thy hands I commend my Spirit . If a Child hath any Jewel , he will in time of danger put it into his Fathers hands , where he thinks it will be kept most safe : Our Soul is our richest Jewel ; we may at Death resign our Souls into Gods hands , where they will be safer than in our own keeping ; Father into thy hands I commend my Spirit : What a comfort is this , Death carries a Believer to his Fathers house , where are delights unspeakable and full of glory . How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph ; the Text saith , His Spirit revived ; Gen. 45.27 . Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house . 20. If God be our Father , he will not disinherit his Children ; God may for a time desert them , but not disinherit them : The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers ; as Alexander the Great his Son was put by his just Right , by the violence and ambition of his Fathers Captains ; but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance ? Men cannot , and God will not cut off the entail . The Arminians hold falling away from Grace , and so a Child of God may be defeated of his Inheritance ; but I shall show you that Gods Children can never be degraded or disinherited , their Heavenly Father will not cast them off from being Children . 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven . Gods Decree is the very Pillar and Basis on which the Saints perseverance depends ; Gods Decree tyes the knot of Adoption so fast , that neither Sin , Death or Hell , can break it asunder ; Rom. 8.30 . Whom he did predestinate them he also called , &c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory , on whom he will settle the Crown ; whom he predestinates he glorifies ; what shall hinder Gods electing Love , or make his Decree null and void ? 2. Besides Gods Decree , he hath engaged himself by Promise , that the Heirs of Heaven shall never be put by their Inheritance . Gods Promises are not like blanks in a Lottery , but as a sealed Deed which cannot be reversed : The Promises are the Saints Royal Charter ; and this is one Promise that their Heavenly Father will not disinherit them ; Ier. 32.40 . I will make an everlasting covenant with them that I will not turn away from them , but I will put my fear in their hearts that they shall not depart from me . Gods Fidelity , which is the richest Pearl of his Crown , is engaged in this Promise for his Childrens perseverance ; I will not turn away from them . A Child of God cannot fall away while he is held fast in these two Armes of God , his Love and his Faithfulness . 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory : As the Heathens feigned of Atlas that he did bear up the Heavens from falling ; Jesus Christ is that blessed Atlas that bears up the Saints from falling away . Quest. How doth Christ preserve the Saints Graces till they come to Heaven ? Resp. 1. Influxu Spiritus . Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit . Christ doth Spiritu continually excite and quicken Grace in the Godly ; his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the sparks of Grace into an holy flame . Spiritus est Vicarius Christi ; The Spirit is Christs Vicar on Earth , his Proxy , his Executor to see that all that Christ hath purchased for the Saints be made good : Christ hath obtained an Inheritance incorruptible for them , 1 Pet. 1.4 . and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them . 2. Christ carries on Grace perseveringly in the Souls of the Elect , vi orationis , by the prevalency of his intercession ; Heb. 7.25 . He ever lives to make intercession for them . Christ prayes that every Saint may hold out in Grace till he comes to Heaven . Can the Children of such Prayers perish ? If the Heirs of Heaven should be disinherited , and fall short of Glory , then Gods Decree must be reversed , his Promise broken , Christs Prayer frustrated , which were Blasphemy to imagine . 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven , is evident from their Mystical Union with Christ. Believers are incorporated into Christ , they are knit to Christ as the Members to the Head , by the Nerves and Ligaments of Faith , so that they cannot be broken off ; Eph. 1.22 , 23. The Church which is his Body . What was once said of Christs Natural Body , is as true of his Mystical ; A bone of it shall not be broken . As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together ; so it is impossible when Christ and Believers are once united , that they should ever by the power of Death or Hell be separated . Christ and his Spiritual Members make one Christ ; now is it possible that any part of Christ should perish ? How can Christ want any Member of his Body Mystical , and be perfect ? Every Member is an Ornament to the Body , and adds to the honour of it : How can Christ part with any Mystical Member , and not part with some of his Glory too ? So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited . If they could be disinherited then the Scripture could not be fulfilled , which tells us of Glorious Rewards for the Heirs of Promise ; Psal. 58.11 . Doubtless there is a reward for the righteous . Now if Gods Adopted Children should fall finally from Grace , and miss of Heaven , what Reward were there for the Righteous ? And Moses did indiscreetly to look to the recompence of reward , and so there would be a door opened to despair . Object . This Doctrine of Gods Children persevering , and having the Heavenly Inheritance settled on them , may cause carnal security , and make them less circumspect in their walking ? Resp. Corrupt Nature may as the Spider , suck poyson from this Flower , but a sober Christian who hath felt the efficacy of Grace upon his Heart , dares not abuse this Doctrine : He knows perseverance is attained in the use of means , therefore he walks holily , that so in the use of means he may arrive at perseverance . St. Paul knew that he should not be disinherited , and that nothing could separate him from the love of Christ , but who more holy and watchful than he ; 1 Cor. 9.27 . I keep under my Body , and Phil. 3.14 . I press toward the mark . Gods Children have that holy fear in them as keeps them from security and wantonness ; they believe the Promise , therefore they rejoyce in hope ; they fear their hearts , therefore they watch and pray . Thus you see what strong consolation there is for all the Heirs of the Promise . Such as have God for their Father are the happyest persons on Earth , they are in such a condition that nothing can hurt them ; they have their Fathers Blessing , all things conspire for their good ; they have a Kingdom settled on them , and the entail can never be cut off . How may Gods Children be comforted in all conditions , let the times be what they will ; their Father is in Heaven , he rules all : If troubles arise they shall but carry Gods Children so much the sooner to their Father . The more violently the Wind beats against the sails of a Ship , the sooner the Ship is brought to the Haven ; and the more fiercely Gods Children are assaulted , the sooner they come to their Fathers house . 1 Thess. 4.18 . Wherefore comfort one another with these words . VSE IV. Of Exhortation . Let us behave and carry our selves as the Children of such a Father . In several particulars . 1. Let us depend upon our Heavenly Father in all our straits and exigencies ; let us believe that he will provide for us . Children rely upon their Parents for the supply of wants : If we trust God for Salvation shall we not trust him for a Livelyhood ? There is a lawful provident care to be used , but beware of a distrustful care ; Luke 12.24 . Consider the ravens , they neither sow nor reap , and God seedeth them . Doth God feed the Birds of the Air , and will he not feed his Children ? ver . 27. Consider the lilies how they grow , they spin not , yet Solomon in all his glory was not arayed like one of these . Doth God cloath the Lilies , and will he not cloath his Lambs ? Even the wicked taste of Gods bounty ; Psal. 73.7 . Their eyes stand out with fatness . Doth God feed his Slaves , and will not he feed his Family ? Gods Children may not have so liberal a share in the things of this life , but little meal in the barrel ; they may be drawn low , but not drawn dry ; they shall have so much as God sees is good for them ; Psal. 34.10 . They that seek the Lord shall not want any good thing . If God gives them not ad voluntatem , he will ad sanitatem ; if he gives them not alwayes what they crave , he will give them what they need ; if he gives them not a feast , he will give them a viaticum a bait by the way : Let Gods Children therefore depend upon Gods Fatherly Providence ; give not way to distrustful thoughts , distracting cares , or indirect means ; God can provide for you without your Sins , 1 Pet. 5.7 . Casting all your care upon him , for he careth for you : An Earthly Parent may have affection for his Child , and would provide for him , but sometimes he is not able ; but God can create a supply for his Children ; yea , he hath promised a supply , Psal. 37.3 . Verily thou shalt be fed . Will God give his Children Heaven , and will he not give them enough to bear their charges thither ? Will he give them a Kingdom and deny them Daily bread ? O depend upon your Heavenly Father , he hath said he will never leave you , nor forsake you ; Heb. 13.5 . 2. If God be our Father let us imitate him : The Child doth not only bear his Fathers Image , but doth imitate him in his Speech , Gesture , Behaviour ; if God be our Father let us imitate him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gr. Nyssen . Eph. 5.1 . Be followers of God as dear children . 1. Imitate God in forgiving injuries ; Isa. 44.22 . I have blotted out as a thick cloud thy transgressions . As the Sun scatters not only thin mists , but thick clouds , so God pardons great offences ; imitate God in this , Eph. 4.32 . Forgiving one another . Cranmar was a Man of a forgiving Spirit , he did bury injuries , and requite good for evil : He who hath God for his Father , hath God for his Pattern . 2. Imitate God in works of Mercy : He looseth the prisoners ; Psal. 146.7 . He opens his hand , and satisfieth the desire of every living thing ; Psal. 145.16 . He drops his sweet Dew as well upon the Thistle as the Rose ; imitate God in Works of Mercy , relieve the wants of others , be rich in good works ; Luke 6.36 . Be merciful as your Father also is merciful . Be not so hard-hearted as to shut the poor out of the lines of communication . Dives denyed Lazarus a crumb of Bread , and Dives was denyed a drop of Water . 3. If God be our Father let us submit patiently to his Will ; if he lay his strokes on us , they are the corrections of a Father , not the punishments of a Judge : This made Christ so patient , Iohn 18.11 . Shall not I drink the cup which my Father hath given me ? He sees we need affliction , 1 Pet. 1.6 . he appoints it as a dyet-drink to purge and sanctifie us , Isa. 27.9 . therefore dispute not but submit ; Heb. 12.9 . We had fathers of the flesh which corrected us , and we gave them reverence : They might correct out of an humour , but God doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit ; Heb. 12.10 . Therefore say as Eli , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good . What gets the Child by strugling but more blows ? What got Israel by their murmuring and rebelling , but a longer and more tedious march , and at last their Carcases fell in the Wilderness . 4. If God be our Father let this cause in us a Childlike Reverence ; Mal. 1.6 . If I be a Father where is my honour ? This is a part of the honour we give to God when we reverence and adore him . If you have not alwayes a Childlike Confidence , yet alwayes preserve a Childlike Reverence ; and how ready are we to run into extreams , either to despond or grow wanton . Because God is a Father therefore do not think you may be secure , and take liberty to sin ; if you do , God may carry it so as if he were no Father , he may throw Hell into your Conscience . When David presumed upon Gods Paternal Affection , and began to wax wanton under Mercy , God made him pay dear for it , he withdrew the sense of his Love ; and though he had the heart of a Father , yet he had the look of an Enemy . David prayed , Cause ●e to hear the voice of joy : Psal. 51.8 . He lay several months in desertion , and it is thought he never recovered his full joy to the day of his death . Oh keep alive holy fear ; with a Childlike confidence preserve an humble reverence : The Lord is a Father , therefore love to serve him ; he is the Mighty God , therefore fear to offend him . 5. If God be our Father let us walk obedientially ; 1 Pet. 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As obedient Children . When God bids you be humble and self-denying , deny yours , part with your bosom sin , be sober in your attire , savoury in your speeches , grave in your deportment , obey your Fathers voice : Open to God as the Flower opens to the Sun : As you expect your Fathers Blessing obey him in whatever he commands , First and Second Table Duties . A Lutenist that he may make sweet Musick , toucheth upon every String of the Lute : The Ten Commandments are like a ten stringed Instrument , touch upon every String , obey every Command , or you cannot make sweet Melody in Religion . Obey your Heavenly Father , though he commands things contrary to Flesh and blood . 1. When he commands to mortifie Sin ; that Sin which hath been dear to you : Pluck out this right eye , that you may see the better to go to Heaven . 2. When he commands you to suffer for him , be ready to obey , Acts 21.13 . every good Christian hath a Spirit of Martyrdom in him , and is ready rather to suffer for the Truth , than the Truth should suffer . Luther said , he had rather be a Martyr than a Monarch . Peter was Crucified with his Head downwards , as Eusebius . Ignatius called his Chains his Spiritual Pearls , and did wear his Fetters as a Bracelet of Diamonds . This is to carry it as Gods Children when we obey his voice , and count not our lives dear so that we may show our love to our Heavenly Father ; Rev. 12.11 . They loved not their lives to the death . 6. If God be your Father , show it by your chearful looks that you are the Children of such a Father . Too much drooping and despondency disparageth the Relation you stand in to God. What though you meet with hard usage in the World , you are now in a strange Land , far from home , it will be shortly better with you when you are in your own Country , and your Father hath you in his Armes : Doth not the Heir rejoyce in hope ? Shall the Sons of a King walk dejected ? 2 Sam. 13.4 . Why art thou being the Kings Son lean ? Is God an unkind Father , are his Commands grievous ? Hath he no Land to give to his Heirs ? Why then do Gods Children walk so sad ? Never had Children such Priviledges as they who are of the Seed-Royal of Heaven , and have God for their Father ; they should rejoyce therefore who are within a few hours to be crowned with Glory . 7. If God be our Father , let us honour him by walking very holily ; 1 Pet. 1.16 . Be ye holy for I am holy . A young Prince asking a Philosopher how he should behave himself , the Philosopher said , Memento te filium esse Regis , Remember thou art a Kings Son ; do nothing but what becomes the Son of a King : So remember you are the adopted Sons and Daughters of the high God , do nothing unworthy of such a Relation . A debauched Child is the disgrace of his Father . Is this thy Sons Coat said they to Iacob , when they brought it home dip'd in blood ? Gen. 37.32 . so when we see a person defiled with Malice , Passion , Drunkenness , we may say , is this the Coat of Gods adopted Son ? Doth he look as an Heir of Glory ? 'T is a blaspheming the Name of God to call him Father , yet live in Sin. Such as profess God is their Father , yet live unholily , they will slander and defraud , these are as bad to God as Heathens : Amos 9.7 . Are ye not as children of the Ethiopians to me , O children of Israel , saith the Lord ? The Ethiopians were uncircumcised , a base ill-bred People ; when Israel grew wicked they were no better to God than Ethiopians . Loose scandalous livers under the Gospel are no better in Gods esteem than Pagans and Americans ; nay , they shall have an hotter place in Hell. O let all who profess God to be their Father , honour him by their unspotted lives . Scipio abhorred the embraces of an Harlot because he was the General of an Army . Abstain from all Sin because you are born of God , and have God for your Father ; 1 Thess. 5.22 . Abstain from all appearance of evil ▪ 'T was a saying of Augustus , An Emperor should not only be free from Crimes , but from the suspicion of them ; by an holy Life you would bring Glory to your Heavenly Father , and cause others to become his Children : Est pellax virtutis odor — . Causinus in his Hieroglyphicks , speaks of a Dove , whose Wings being perfum'd with sweet Oyntments did draw the other Doves after her : The holy Lives of Gods Children is a sweet perfume to draw others to Religion , and make them to be of the Family of God. Iustin Martyr saith , that which converted him to Christianity was the beholding the blameless Lives of the Christians . 8. If God be our Father , let us love all that are his Children ; Psal. 133.1 . How pleasant is it for brethren to dwell together in unity . 'T is compared to Oyntment , ver . 2. for the sweet fragrancy of it : 1 Pet. 2.17 . Love the brotherhood . Idem est motus animae in imaginem & rem ; The Saints are the walking pictures of God ; if God be our Father we love to see his picture of Holiness in Believers ; we pity them for their Infirmities , but love them for their Graces ; we prize their Company above others ; Psal. 119.63 . it may justly be suspected that God is not their Father , who love not Gods Children ; though they retain the Communion of Saints in their Creed , yet they banish the Communion of Saints out of their Company . 9. If God be our Father let us show Heavenly mindedness : They who are born of God do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set their Affections on things that are above ; Col. 3.2 . O ye Children of the high God do not disgrace your high birth by sordid Covetousness . What a Son of God , and a slave to the World ? What spring from Heaven , and buried in the Earth . For a Christian who pretends to derive his pedigree from Heaven , yet wholly to mind Earthly things , is to debase himself , as if a King should leave his Throne to follow the Plough ; Ier. 45.5 . Seekest thou great things for thy self ? As if the Lord had said , what thou Baruck , thou who art born of God , akin to Angels , and by thy Office a Levite , dost thou debase thy self , and spot the silver wings of thy Grace , by beliming them with earth ? Seekest thou great things , seek them not . The Earth choaks the Fire : Earthliness choaks the Fire of good Affections . 10. Vlt. If God be our Father let us own our Heavenly Father in the worst times , stand up in his cause , defend his Truths . Athanasius owned God when most of the World turned Arrians : If Sufferings come do not deny God : He is a bad Son who denyes his Father : Such as are ashamed of God in times of danger , God will be ashamed to own them for his Children ; Mark 8.38 . Whosoever therefore shall be ashamed of me and my words in this adulterous generation , of him also shall the Son of man be ashamed , when he comes in the glory of his Father , with his holy Angels . So I have done with the First Part of the Preface , Our Father . II. The Second Part of the Preface , ( which I shall but briefly touch on ) is , [ which art in Heaven . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God is said to be in Heaven , not that he is so included there that he is no where else , for the Heaven of Heavens cannot contain him , ● Kings 8.27 . but the meaning is , God is chiefly resident in the Empyrean Heaven , which the Apostle calls the third Heaven , 2 Cor. 12.2 . there God doth most give forth his Glory to his Saints and Angels . Quest. What may we learn from this , that God is in Heaven ? Answ. 1. Hence we learn that we are to raise our Minds in Prayer above the Earth . God is no where to be spoken with but in Heaven . God never denyed that Soul his suit who went as far as Heaven to ask it . 2. We learn from Gods being in Heaven his Soveraign Power . Hoc vocabulo intelligitur omnia subesse ejus imperio . Calvin . Psal. 115.3 . Our God is in the heavens , he hath done whatever he pleased . God being in Heaven governs the Universe , and orders all Occurrences here below for the good of his Children : When the Saints are in straits and dangers , and see no way of relief , he can send from Heaven and help them ; Psal. 57.3 . He shall send from heaven and save me . 3. We learn Gods Glory and Majesty : He is in Heaven , therefore he is covered with light , Psal. 104.2 . cloathed with honour , Psal. 104.1 . and is as far above all Worldly Princes as Heaven is above Earth . 4. We learn from Gods being in Heaven , his Omnisciency : All things are naked and unmasked to his eye ; Heb. 4.13 . Men plot and contrive against the Church , but God is in Heaven , and they do nothing but what our Father sees . If a Man were on the top of an high Tower or Theatre , he might thence see all the People below : God is in Heaven as in an Tower or Theatre , and he sees all the transactions of Men. The Wicked make wounds in the backs of the Righteous , and then pour in Vinegar ; God writes down their cruelty ; Exod. 3.7 . I have seen the afflictions of my people . God is in Heaven , and he can thunder out of Heaven upon his enemies : Psal. 18.13 . The Lord thundered in the heavens ; yea , he sent out arrows and scattered them , and he shot out lightnings and discomfited them . 5. We learn from Gods being in Heaven , Comfort ; for the Children of God when they pray to their Father , the way to Heaven cannot be blocked up : One may have a Father living in Foreign parts , but the way both the Sea and by Land may be so blocked up that there is no coming to him ; but thou Saint of God , when thou prayest to thy Father he is in Heaven , and though thou art never so confined , thou mayest have access to him . A Prison cannot keep thee from thy God ; the way to Heaven can never be blocked up . So I have done with the word Father , I shall speak next of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our , Father . In the first there is an Appellation , Father ; in the second an Appropriation , Our Father . Christ by this word ( Our ) would teach us thus much , That in all our Prayers to God we should act Faith. Our Father ; Father , denotes Reverence , Our Father , denotes Faith. In all our Prayers to God we should exercise Faith , Our Father . Faith is that which baptizeth Prayer , and gives it a name , it is called the Prayer of Faith , Iam. 5.15 . without Faith it is speaking not praying . Faith is the breath of Prayer . Prayer is dead unless Faith breathe in it . Faith is a necessary requisite in Prayer . The Oyl of the Sanctuary was made up of several sweet Spices , pure Myrrhe , Cassia , Cinamon , Exod. 30.23 . Faith is the chief spice or ingredient into Prayer , which makes it go up to the Lord as sweet Incense , Iam. 1.6 . Let him ask in faith . Mat. 21.22 . Whatsoever ye shall ask in prayer , believing , ye shall receive . Invoco te Domine quanquam languida & imbecilla fide , tamen fide ; Lord , said Cruciger , I pray , though with a weak Faith , yet with Faith. Prayer is the Gun we shoot with , Fervency is the Fire that dischargeth it , and Faith is the Bullet which pierceth the Throne of Grace ; Prayer is the Key of Heaven , Faith is the Hand that turns it ; Pray in faith , Our Father . Faith must take Prayer by the hand , or there is no coming nigh to God ; Prayer without Faith is unsuccessful . If a poor Handicrafts-man , that lives by his labour , hath spoiled his tools that he cannot work , how shall he subsist ? Prayer is the tool we work with , which procures all good for us , but unbelief spoils and blunts our Prayers , and then we can get no Blessing from God : A Prayer that is Faithless is Fruitless . As Ioseph said , You shall not see my face unless you bring your brother Benjamin with you ; Gen. 43.3 . so Prayer cannot see Gods face , unless it bring its brother Faith with it . What is said of Israel , They could not enter in because of unbelief , Heb. 3.19 . is as true of Prayer , it cannot enter into Heaven because of unbelief . This makes Prayer often suffer shipwrack , because it dasheth upon the rock of Unbelief : O sprinkle Faith in Prayer . We must say , Our Father . Quest. 1. What doth praying in Faith imply ? Resp. Praying in Faith implyes the having of Faith ; the act implyes the habit : To walk implyes a principle of Life , so to pray in Faith implyes an habit of Grace . None can pray in Faith but Believers . Quest. 2. What is it to pray in Faith ? Answ. 1. To pray in Faith is to pray for that which God hath promised ; where there is no promise we cannot pray in Faith. 2. To pray in Faith is to pray in Christs meritorious Name ; Iohn 14.13 . Whatsoever ye shall ask in my name that will I do . To pray in Christs Name is to pray in the hope and confidence of Christs Merit . When we present Christ to God in Prayer , when we carry the Lamb slain in our Armes , when we say Lord , we are Sinners , but here is our Surety , for Christs sake be propitious , this is coming to God in Christs Name , and this is to pray in Faith. 3. To pray in Faith is in Prayer to fix our Faith on Gods faithfulness , believing that he doth hear and will help ; this is a taking hold of God ; Isa. 64.7 . By Prayer we draw nigh to God , by Faith we take hold of him . 2 Chron. 13.14 . The children of Iudah cryed unto the Lord ; and this was the crying of Faith ; ver . 18. They prevailed because they relyed on the Lord God of their Fathers : Making supplication to God , and staying the Soul on God , is praying in Faith : To pray and not rely on God for the granting our Petitions , irrisio Dei est , saith Pelican , it is to abuse and put a scorn upon God. By praying we seem to honour God , by not believing we affront him . In Prayer we say , Almighty , Merciful Father , by not believing , we blot out all his Titles again . Quest. 3. How may we know that we do truly pray in Faith ? We may say Our Father , and think we pray in Faith , when it is in presumption , how therefore may we know that we do indeed pray in Faith ? Answ. 1. When our Faith in Prayer is humble : A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself ; he is so qualified , and hath done God good service , therefore he is confident God will hear his Prayer : See an instance , Luke 18.11 , 12. The Pharisee stood and prayed thus , God I thank thee that I am not as other men are , extortioners , unjust : I fast twice in the week , I give tithes of all that I possess : This was a presumptuous Prayer ; but a sincere heart doth as well act Humility in Prayer as Faith , Luke 18.13 . The Publican standing afar off would not lift up so much as his eyes to heaven , but smote upon his breast , saying , God be merciful to me a sinner . God be merciful , there was Faith , to me a sinner , there was Humility , and a sence of unworthiness . 2. We may know we pray in Faith , when though we have not the present thing we pray for , yet we believe God will grant , therefore we will stay his leasure . A Christian having a command to pray , and a promise , he is resolved to follow God with Prayer and not give over ; as Peter he knocked , yet the door was not opened , but he continued knocking , and at last it was opened , Acts 12.16 . so a Christian prayes and prayes , but hath no answer , but he will continue knocking at Heaven door , knowing an answer will come ; Psal. 86.7 . Thou wilt answer me : Here is one that prayes in Faith. Christ saith , Pray and faint not ; Luke 18.1 . A Believer at Christs word lets down the net of Prayer , and though he catch nothing , he will cast the net of Prayer again , believing that Mercy will come . Patience in Prayer is nothing but Faith spun out . VSE I. It reproves them that pray in Formality , not in Faith : They question whether God hears , or will grant ; Iam. 4.3 . Ye ask and receive not because ye ask amiss . He doth not say ye ask that which is unlawful , but ye ask amiss ; when Men pray and believe not , they ask amiss , and therefore they receive not . Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace ; the rubbish of unbelief stops the currant of Prayer . VSE II. Of Exhortation . Let us set Faith a work in Prayer , [ Our Father ] : The Husbandman sowes in hope ; Prayer is the seed we sow ; when the hand of Faith scatters this seed , it brings forth a fruitful crop of Blessing . Prayer is the ship we send out to Heaven ; when Faith makes an adventure in this ship , it brings home large returns of Mercy . O pray in Faith , say Our Father ; and that we may act Faith in Prayer , consider , 1. Gods readiness to hear Prayer , Deus paratus ad vota exaudienda , did God forbid all addresses to him , it would put a damp upon the trade of Prayer , but Gods ear is open to Prayer . It is one of the Names by which God is known ; Psal. 65.2 . O thou that hearest prayer . The Aediles among the Romans had their doors always standing open , that all who had petitions might have free access to them : God is both ready to hear and grant Prayer : This may encourage Faith in Prayer ; and whereas some may say they have prayed but have had no answer . 1. God may hear Prayer though he doth not presently answer ; we write a Letter to a Friend , he may have received it , though we have yet had no answer of it . Perhaps thou prayest for the light of Gods face , God may lend thee an ear , though he doth not show thee his face . 2. God may give an answer to Prayer when we do not perceive it . His giving an heart to pray , and inflaming the affections in Prayer is an answer of Prayer ; Psal. 138.3 . In the day that I cryed thou answeredst me , and strengthenedst me with strength in my soul : Davids inward strength was an answer of Prayer , therefore let Gods readiness to hear Prayer incourage Faith in Prayer . 2. That we may act Faith in Prayer , consider , we do not pray alone , Christ prayes over our Prayers again : Christs Prayer is the ground why our Prayer is heard . Christ takes the dross out of our Prayer , and presents nothing to his Father but pure Gold. Christ mingles his sweet odours with the Prayers of the Saints : Rev. 5.8 . Think of the dignity of his Person , he is God ; and the sweetness of his Relation , he is a Son. O what encouragement is here to pray in Faith. Our Prayers are put into the hand of a Mediator . Christs Prayer is mighty and powerful . 3. We pray to God for nothing but what is pleasing to him , and he hath a mind to grant : If a Son ask nothing but what his Father is willing to bestow , this may make him go to him with confidence ; when we pray to God for holy hearts , there 's nothing more pleasing to him ; 1 Thess. 4.3 . This is the will of God even your sanctification . We pray that God would give us an heart to love him , and there 's nothing he more desires than our Love. How may this make us pray in Faith , when we pray for nothing but what is acceptable to God , and which he delights to bestow . 4. To encourage Faith in Prayer , consider the many sweet Promises that God hath made to Prayer . The Cork keeps the Net from sinking ; the Promises are the Cork to keep Faith from sinking in Prayer . God hath bound himself to us by his Promises . The Bible is bespangled with Promises made to Prayer , Isa. 30.19 . He will be very gracious to thee at the voice of thy cry . The Lord is rich unto all that call upon him , Rom. 10.12 . Ier. 29.13 . Then shall ye find me when you search for me with all your heart . Psal. 145.19 . He will fulfil the desire of them that fear him . The Tyrians tyed their God Hercules with a Golden Chain that he should not remove ; God hath tyed himself fast to us by his Promises ▪ how should these animate and spirit Faith in Prayer ; Faith gets strength in Prayer by sucking from the breast of a Promise . 5. That we may act Faith in Prayer , consider Jesus Christ hath purchased that which we pray for : We may think the things which we ask in Prayer too great for us to obtain , but they are not too great for Christ to purchase : We pray for pardon , Christ hath purchased it in his Blood : We pray for the Spirit to animate and inspire us , the sending down of the Holy Ghost into our hearts is the fruit of Christs death , Iohn 16. This may put life into our Prayers , and make us pray in Faith , because the things we ask in Prayer , though they are more than we deserve , yet not more than Christ hath purchased for us . 6. To make us pray in Faith , consider there is such a bountifulness in God , that he often excells the prayers of his people ; he gives them more than they ask ; as Hannah asked a Son , and God gave her not only a Son , but a Prophet ; Solomon asked Wisdom , and God gave him not only Wisdom , but Riches and Honour besides ; Iacob prayed that God would but give him Food and Rayment , and the Lord encreased his Pilgrims staff into two ●ands ; Gen. 32.10 . God is oft better to us than our Prayers , as when Gehazi asked but one Talent , Naaman would needs force two upon him , 2 Kings 5.23 . We ask one Talent of Mercy , and God gives two Talents The Woman of Canaan asked but a crumb , namely , to have the life of her Child , and Christ gave her more , he sent her home with the life of her Soul. 7. The great success the Prayer of Faith hath found ; like Ionathans bow it hath not returned empty . Vocula pater dicta in corde , saith Luther : This little word Father , pronounced in Faith , hath overcome God ; Gen. 32.11 . Deliver me I pray thee ; and this was mixed with Faith in the promise , ver . 12. Thou sai●st I will surely do thee good , and this Prayer had power with God and prevailed , Hos. 12.4 . the Prayer of Faith hath opened prison doors , stop'd the chariot of the Sun , lock'd and unlock'd Heaven , Iam. 5.17 the Prayer of Faith hath strangled the plots of enemies in the birth , it hath routed their forces . Moses Prayer against Amalek did more than Ioshuas sword , and may not this hearten and corroborate Faith in Prayer . 8. If all this will not prevail , consider how heartless and comfortless it is to pray , and not in Faith : The heart misgives secretly , God doth not hear , nor will he grant . Faithless praying must needs be comfortless , for there is no promise made to unbelieving Prayer . 'T is sad sailing where there is no anchoring , and sad praying where there is no promise to anchor upon : Iam. 1.7 . The Disciples toyl'd all night and caught nothing ; the Unbeliever toyls in Prayer , and catcheth nothing ; he receives not any Spiritual Blessings , pardon of Sin or Grace : As for the Temporal Mercies the Unbeliever hath , he cannot look upon them as the fruit of Prayer , but as the over-flowings and spillings of Gods bounty : Oh therefore labour to exert and put forth Faith in Prayer . Object . But there is so much sin cleaves to my Prayer , that I fear it is not the Prayer of Faith , and God will not hear it . Resp. If thou mournest for this , it hinders not but that thy Prayer may be in Faith , and God may hear it ? Weakness in Prayer shall not make void the Saints Prayers ; Psal. 31.22 . I said in my hast I am cut off . There was much unbelief in this Prayer . I said in my hast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in my trembling . Davids Faith did tremble and faint , yet God heard his prayer . The Saints passions do not hinder the Saints prayers , Iam. 5.17 . therefore be not discouraged , though sin will cleave to thy holy offering , yet these two things may comfort , thou mayest pray with Faith though with weakness , and God sees the sincerity , and will pass by the infirmity . Quest. How shall we do to pray in Faith ? Answ. Implore the Spirit of God : We cannot say Our Father but by the Holy Ghost . Gods Spirit helps us not only to pray with sighs and groans but with Faith The Spirit carries us to God , not only as to a Creator but a Father ; Gal. 4.6 . He hath sent forth the Spirit of his Son into your hearts , crying , Abba Father . Crying , there the Spirit causeth us to pray with fervency ; Abba Father , there the Spirit helps us to pray with Faith : Prayer is the key of Heaven ; the Spirit helps Faith to turn this key , and then it unlocks Heaven . MATTH . vi . 9 . Hallowed be thy Name . HAving spoken of the Introduction to the Lords Prayer , After this manner pray ye ; and the Preface , Our Father which art in Heaven : I come now Thirdly to the Prayer it self , which consists of seven Petitions . A short body of Divinity is contained in them . I begin with the first Petition . I. Hallowed be thy Name . In the Latin it is sanctificetur nomen tuum , sanctified be thy Name . In this Petition , Hallowed be thy Name , we pray , that Gods Name may shine forth gloriously , and that it may be honoured and sanctified by us in the whole course and tenour of our Lives . It was the Angels song , Glory be to God in the highest ; that i● , let his name be glorified and hallowed . This Petition , Hallowed be thy Name , is set in the fore front , to show , that the hallowing of Gods Name is to be preferred before all other things ; 1. It is to be preferred before Life ; we pray , Hallowed be thy Name , before we pray , Give us this day our daily bread . 2. It is to be preferred before Salvation , Rom. 9.1 . Gods Glory is more worth than the Salvation of all Mens Souls : As Christ said of love , Matth. 22.37 . This is the first and great Commandment ; so I may say of this Petition , Hallowed be thy Name , it is the first and great Petition ; it contains the most weighty thing in Religion , Gods Glory . When some of the other Petitions shall be useless and out of date , we shall not need pray in Heaven , Give us our daily bread , because there shall be no hunger ; nor , Forgive us our trespasses , because there shall be no sin ; nor , Lead us not into temptation , because the Old Serpent is not there to tempt : Yet the hallowing of Gods Name shall be in great use and request in Heaven ; we shall be ever singing Hallelujahs , which is nothing else but the hallowing of Gods Name . Every Person in the Blessed Trinity , God the Father , Son and Holy Ghost , must have this honour , to be Hallowed , their Glory being equal , and their Majesty co-eternal . Hallowed be thy Name : To admire Gods Name is not enough ; we may admire a Conquerour ; but when we say , Hallowed be thy Name , we set Gods Name above every Name , and not only admire him but adore him , and this is proper only to the Deity . For the further explication I shall propound Three Questions . 1. What is meant by Gods Name ? 2. What is meant by hallowing Gods Name ? 3. When may we be said to hallow or sanctifie Gods Name ? Quest. 1. What is meant by Gods Name ? Resp. 1. By Gods Name is meant his Essence ; Psal. 20.1 . The name of the God of Iacob defend thee ; that is , the God of Iacob defend thee . 2. By Gods Name is meant any thing by which God may be known ; as a Man is known by his Name ; Gods Name is his Attributes , Wisdom , Power , Holiness , Goodness , by these God is known as by his Name . Quest. 2. What is meant by hallowing of Gods Name ? Resp. To hallow is a communi separare , to set apart a thing from the common use to some sacred end . As the Vessels of the Sanctuary were said to be hallowed ; so , to hallow Gods Name , is to set it apart from all abuses , and to use it holily and reverendly : In particular , Hallowing of Gods Name is to give him high honour and veneration , and render his Name sacred . We can add nothing to Gods Essential Glory , but we are said to honour and sanctifie his Name , when we lift him up in the World , and make him appear greater in the eyes of others . When a Prince is crowned there is something added really to his Honour ; but when we go to crown God with our Triumphs and Hallelujahs , there is nothing added to his Essential Glory . God cannot be greater than he is , only we may make him appear greater in the eyes of others . Quest. 3. When may we be said to hallow and sanctifie Gods name ? Answ. 1. When we profess his Name ; our meeting in this holy assembly is an honour done to Gods Name ; this is good , but it is not enough . All that wear Gods livery by profession are not true servants ; there are some Professors Christ will at the last day profess against ; Matth. 7.23 . I will profess I never knew you . Therefore to go a little further . 2. We hallow and sanctifie Gods Name , when we have an high appretiation and esteem of God ; we set him highest in our thoughts . The Hebrew word to honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to esteem precious . We conceive of God in our minds as the most super-excellent and infinite good ; we apprehend in God a constellation of all beauties and delights ; we adore God in his Glorious Attributes , which are the several beams by which his Divine Nature shines forth ; we adore God in his Works , which are bound up in three great Volumes , Creation , Redemption , Providence ; we hallow and sanctifie Gods Name when we lift him highest in our Souls ; we esteem him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a super-eminent incomprehensible good . 3. We hallow and sanctifie Gods Name when we trust in his Name ; Psal. 33.21 . We have trusted in his holy name . No way can we bring more revenues of Honour to God , or make his Crown shine brighter than by confiding in him ; Rom. 4.20 . Abraham was strong in faith giving glory to God ; there was an hallowing of Gods Name : As unbelief stains Gods honour , and eclipseth his Name , 1 Iohn 5.10 . He that believeth not makes God a lyar ; so Faith doth glorifie and hallow Gods Name . The Believer trusts his best Jewel in Gods hands , Psal. 3.5 . Into thy hands I commit my Spirit : Faith in a Mediator doth more honour and sanctifie Gods Name than Martyrdom , or the most sublime acts of Obedience . 4. We hallow and sanctifie Gods Name when we never make mention of his name but with the highest reverence ; Gods Name is Sacred , and it must not be spoken of but with veneration : The Scripture , when it speaks of God , gives him his Titles of Honour ; Gen. 14.20 . Blessed be the most high God ; Neh. 9.5 . Blessed be thy glorious name which is exalted above all praise . To speak vainly or slightly of God is a profaning his Name , and is a taking his Name in vain . Let his Name be Hallowed : By giving God his venerable Titles we do as it were hang his Jewels on his Crown . 5. We hallow and sanctifie Gods Name when we love his Name ; Psal. 5.11 . Let them that love thy name be joyful ; and that Love which is honouring Gods Name must be a special discriminating Love , the cream and flower of our Love ; such a Love as we give to none besides : As the Wife honours her Husband , by giving him such a Love as she gives to none else , a Conjugal Love ; so we hallow Gods Name by giving him such a Love as we give to none else ; a Love joyned with Worship , Psal. 45.11 . He is thy God and worship thou him . 6. We hallow and sanctifie Gods Name when we give him an Holy and Spiritual Worship . 1. We give him the same kind of Worship that he hath appointed ; Lev. 10.3 . I will be sanctified of all that come nigh to me ; that is , I will be sanctified with that very Worship I have appointed . It is the purity of Worship God loves better than the pomp . It is a dishonouring of Gods Name to bring any thing into his Worship which he hath not instituted ; as if God were not wise enough to appoint the manner how he will be served ; Men will go to prescribe him , and super-add their inventions : This God looks upon as offering strange fire , and it is an high provocation . 2. We give God the same Heart devotion in Worship as he hath appointed , Rom. 12.11 . Fervent in Spirit serving the Lord. The word for fervent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a Metaphor that alludes to Water , that seeths and boyls over ; so our Affections should boyl over in holy Duties . To give God outside Worship , and not the Devotion of the Heart , is instead of hallowing and sanctifying him in an Ordinance , to abuse him ; as if one call for Wine , and you give him an empty Glass : It is to deal with God as Prometheus did with Iupiter , who did eat the Flesh , and present Iupiter with nothing but Bones covered over with Skin ; then we hallow Gods name , and sanctifie him in an Ordinance , when we give him the vitals of Religion , an Heart flaming with Zeal . 7. We hallow and sanctifie Gods Name when we hallow his day ; Ier. 17.22 . Hallow ye the Sabbath day . Our Christian Sabbath which comes in the room of the Iews Sabbath , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords day ; Rev. 1.10 . This was antiently called dies lucis , a day of light ; wherein Christ the Sun of Righteousness shines in an extraordinary manner : It is an honour done to God to hallow his Sabbath . 1. We must rest on this day from all secular works : Ier. 17.21 . Bear no burden on the Sabbath day : As Ioseph when he would speak with his Brethren thrust out the Egyptians ; so when we would have converse with God on this day , we must thrust out all earthly employments . It is observable , Mary Magdalen refused to anoint Christs dead Body on the Sabbath-day ; Luke 23.56 . She had before prepared her Oyntment and Spices , but came not to the Sepulchre till the Sabbath was past . She rested on that day from civil Work , though it were a commendable and glorious Work , the anointing of Christs dead Body . 2. We must in a solemn manner devote our selves to God on this day : We must spend this whole day with God. Some will hear the Word , but leave all their Religion at Church , they do nothing at home , they do not pray or repeat the Word in their houses , and so they rob God of a part of his day ; 't is to be bewailed to see how Gods day is profaned . Let not Men think Gods Name is hallowed while his Sabbath is broken . 8. We hallow and sanctifie Gods Name when we ascribe the honour of all we do to him : Psal. 96.8 . Give unto the Lord the glory due unto his name . Herod instead of hallowing Gods Name , stain'd the honour of his Name in assuming that praise to himself which was due to God : Acts 12.23 . We ought to take the honour from our selves and give it to God : 1 Cor. 15.10 . I laboured more than they all : One would think this had savoured of pride , but the Apostle pulls the Crown from his own head , and sets it upon the head of Free-Grace ; Yet not I but the grace of God which was with me . If a Christian hath any assistance in Duty , or victory over Temptation , he rears up a Pillar and writes upon it , Hucusque adjuvabit Deus , — Hitherto the Lord hath helped me . Iohn Baptist transferred all the honour from himself to Christ ; he was content to be eclipsed that Christ might shine the more : Iohn 1.15 . He that comes after me is preferred before me . I am but the Herauld , the voice of one crying , he is the Prince ; I am but a lesser Star , he is the Sun ; I baptize only with Water , he with the Holy Ghost : This i● an hallowing Gods Name when we translate all the honour from our selves to God ; Psal. 115.1 . Not unto us , O Lord , not unto us , but unto thy name give glory . The King of Sweden wrought that Motto on the Battle at Lypswich . Ista a Domino facta sunt , The Lord hath wrought this Victory for us . 9. We hallow and sanctifie Gods Name by obeying him : How doth a Son more honour his Father than by Obedience ; Psal. 40.8 . I delight to do thy will , O my God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. The Wise Men showed honour to Christ , not only by bowing the knee to him , but by presenting him with Gold and Myrrh , Matth. 2.11 . we hallow Gods name not only by lifting up our eyes and hands to Heaven , and bowing the knee in Prayer , but by presenting God with golden Obedience . As the Factor trades for the Merchant , so we trade for God , and lay out our strength in his Service . 'T was a saying of Reverend Doctor Iewell , I have spent and exhausted my self in the labours of my holy Calling ; To obey is better than sacrifice . The Cherubims representing the Angels , are set forth with their Wings displayed , to show how ready they are to do service to God. To obey is Angelical ; to pretend honour to Gods name , yet not to obey is but a devout complement . Abraham honoured God by Obedience ; he was ready to sacrifice his Son , though the Son of his Old Age , and a Son of the Promise , Gen. 22.16 . By my self have I sworn saith the Lord , because thou hast done this thing , and hast not with-held thy Son , thy only Son ; that in blessing I will bless thee . 10. We hallow and sanctifie Gods Name when we lift up Gods name in our praises . God is said to sanctifie , and Man is said to sanctifie . God sanctifies us by giving us Grace , and we sanctifie him by giving him Praise . What were our Tongues given us for , but to be Organs of Gods Praise ; Psal. 71.8 . Let my mouth be filled with thy praise , and with thy honour all the day . Rev. 5.13 . Blessing , honour , glory and power be unto him that sitteth upon the throne , and unto the lamb for ever . Thus Gods name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs ; let us begin the work of Heaven here . David did sing forth Gods Praises and Doxologies in a most melodious manner , therefore was called the sweet singer of Israel , 1 Sam. 23.1 . Praising God is an hallowing of Gods name ; it spreads his renown , it displayes the trophies of his excellency , it exalts him in the eyes of others ; Psal. 50.23 . Who so offereth praise glorifies me . This is one of the highest and purest acts of Religion . In Prayer we act like Men , in Praise we act like Angels : This is the musick of Heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zenoph . this is a work fit for a Saint ; Psal. 149.5 , 6. Let the Saints be joyful , let the high praises of God be in their mouths . None but Saints can in a right manner thus hallow Gods name by praising him . As every one hath not skill to play on the Viol and Organ , so every one cannot rightly sound forth Gods harmonious Praises ; only the Saints can do it ; they only can make their tongue and heart joyn in consort ; Psal. 111.1 . I will bless thee O Lord , with my whole heart ; and Psal. 66.17 . He was extolled with my tongue : There was heart and tongue joyning in consort . This hallowing Gods name by praise is very becoming a Christian ; it is unbecoming to murmur , this is a dishonouring Gods name : But it becomes the Saints to be Spiritual Quiristers in singing forth the honour of Gods name : It is called the garment of praise , Isa. 61.3 . how comely and handsome is this garment of praise for a Saint to wear ; Psal. 33.1 . Praise is comely for the righteous ; especially it is an high degree of hallowing Gods name , when we can speak well of God , and bless him in an afflicted state , Iob 1.21 . The Lord hath taken away , blessed be the name of the Lord. Many will bless God when he gives , but to bless him when he takes away , is in an high degree to honour God , and hallow his name : Let us thus magnifie Gods name . Hath not God given us abundant matter of praising him ; he hath given us the nether and upper springs ; he hath given us Grace , a Mercy spun and woven out of his Bowels , and he intends to crown Grace with Glory : This should make us hallow Gods Name by being trumpets of his Praise . 11. We hallow and sanctifie Gods Name when we sympathize with him : We grieve when his name suffers . 1. We lay to heart his dishonours : How was Moses affected with Gods dishonour , he breaks the Tables , Exod 32.19 . We grieve to see Gods Sabbaths profaned , his Worship adulterated , the Wine of Truth mingled with Error . 2. We grieve when Gods Church is brought low , because now Gods name suffers . Nehemiah layes to heart the miseries of Sion , his complexion begins to alter , and he looks sad ; Neh. 2.3 . Why is thy countenance sad ? What sad when the Kings Cup-bearer , and Wine so near ? O but it fared ill with the Church of God , and Religion seemed to lose ground , and Gods name suffered , therefore Nehemiah grows weary of the Court , he leaves his Wine , and mingles his Drink with weeping . This holy sympathy and grieving , when Gods name suffers , God esteems an honouring and sanctifying his name . Hezekiah grieved when the King of Assyria reproached the living God ; Isa. 37.17 . He went into his chamber , and spread the letter of blasphemy before the Lord , 2 Kin. 19.14 . and no doubt watered the Letter with his tears . He seemed not to be so much troubled at the fear of losing his own Life and Kingdom , as that God should lose his Glory . 12. We hallow and sanctifie Gods Name , when we give the same honour to God the Son , as we give to God the Father ; Iohn 5.23 . That all men should honour the Son even as they honour the Father . The Socinians deny Christs Divinity , saying , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bare Man : This is to make him below the Angels ; Psal. 8.5 . For the Humane Nature considered in se is below the Angelical ; this is to reflect dishonour upon the Lord of Glory : We must give equal honour to the Son as to the Father ; we must believe Christs Deity , he is the picture of his Fathers Glory , Heb. 1.3 . If the Godhead be in Christ , he must needs be God , but the Godhead shines in him ; Col. 2.9 . In whom dwells the fulness of the Godhead bodily : Ergo , he is God. How could these Divine Titles be given to Christ ? Omnipotency , Heb. 1.3 . Ubiquity , Mat. 28.20 . a power of sealing Pardons , Mat. 9.6 . coequality with God the Father , both in power and dignity , Iohn 5.21 , 23. how I say could these Titles of Honour be ascribed to Christ , if he were not crowned with the Deity ? When we believe Christs Godhead , and build our hope of Salvation on the Corner-stone of his Merit : When we see neither the Righteousness of the Law , or of Angels can justifie , but we fly to Christs Blood as to the Altar of Refuge , this is an honouring and sanctifying Gods name : God never thinks his name to be hallowed , unless his Son be honoured . 13. We hallow Gods Name by standing up for his Truths . Much of Gods Glory lyes in his Truths . Gods Truths are his Oracles . God intrusts us with his Truths as a treasure . We have not a richer Jewel to trust God with than our Souls , nor God hath not a greater Jewel to trust us with than his Truths . Gods Truths set forth his Glory ; now when we are zealous Advocates for Gods Truth , this is an honour done to Gods name . Athanasius was called , the Bulwark of Truth ; he stood up in the defence of Gods Truths against the Arrians , and so was a Pillar in the Temple of God ; better have Truth without Peace , than Peace without Truth . It concerns the Sons of Sihon to stand up for the great Doctrines of the Gospel ; the Doctrine of the Trinity , the Hypostatical Union , Justification by Faith , the Saints perseverance : We are bid to contend earnestly , Iude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to strive as in an agony for the Faith ; that is , the Doctrine of Faith : This contending for the Truth brings great revenues into Heavens exchequer ; this is an hallowing of Gods name . Contend for the Truth . Some can contend for Ceremonies , but not for the Truth . We should count him unwise that contends more for a box of Counters , than for his box of Evidences . 14. We hallow and sanctifie Gods name by making as many Proselites as we can to him ; by all holy expedients , Counsel , Prayer , Example , we endeavour the Salvation of others . How did Monica , St. Austins Mother , labour for his Conversion , she had sorer pangs in travail for his new birth , than for his natural birth : 't is an hallowing Gods name when we diffuse the sweet savour of Godliness , and propagate Religion to others ; when not only we our selves honour God , but are instruments to make others honour him . Certainly when the heart is seasoned with Grace , there will be an endeavour to season others . Gods Glory is dear to a Saint as his own Salvation , and that this Glory may be promoted he endeavours the conversion of Souls , every Convert is a Member added to Christ : Let us thus hallow Gods name by labouring to advance piety in others ; especially , let us endeavour that those who are nearly related to us , or are under our roof , should honour God ; Iosh. 24.15 . As for me and my house we will serve the Lord : Let us make our houses Bethels places , where Gods name is called upon , Col. 4.15 . Salute Nymphas , and the church that is in his house : Let the Parent endeavour that his Children may honour God , and the Master that his Servants honour him ; read the Word , drop holy Instruction , perfume your Houses with Prayer ; the Iewes had Sacrifices in their Family as well as in the Tabernacle . Exod. 12.3 . this is an hallowing Gods name when we make proselites to him , and endeavour that all under our charge should honour and sanctifie his name . 15. We hallow Gods name when we prefer the honour of Gods name before the dearest things . 1. We prefer the honour of Gods name before our own credit . The Saints of old have for the honour of God been willing to endure reproach ; Psal. 69.7 . For thy sake I have born reproach . David cared not what reproach he suffered , so Gods name might not suffer . The Prophet Elijah was called in derision , the hairy Prophet , and the Prophet Isaiah , the bearer of burdens , and the Prophet Zephany , the bitter Prophet ; but they did bind these reproaches as a crown about their head ; the honour of Gods name was dearer to them than their own honour : Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt , Heb. 11.26 . The Apostles went away rejoycing that they were counted worthy to suffer shame for the name of Christ ; Acts 5.41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were graced so far as to be disgraced for the name of Christ : This is an hallowing Gods name when we are content to have our name eclipsed that Gods name may shine the more . 2. We prefer the honour of Gods Name before our Worldly profit and interest ; Mal. 19.27 . We have forsaken all and followed thee . When these two , God and Estate come in competition , we will rather let Estate go , than Gods Love and Favour . Thus that noble Marquess of Vico parted with a fair Estate , using these words , Let their money perish with them that count all the Gold and Silver in the World , worth one hours communion with Iesus Christ. 3. We prefer the honour of Gods name before our Life ; Rom. 8.36 . For thy sake are we killed all the day long . The honour done to Gods name , is not by bringing that outward Pomp and Glory to him as we do to Kings , but Gods honour comes in another way , and that is by the Sufferings of his People . When the World sees how intirely Gods people love him , that they will dye in his service , this exalts and honours Gods name . Gods Crown doth flourish in the ashes of his Martyrs . St. Basil speaks of a Virgin condemned to the fire , who having her Life and Estate offered her if she would bow to the Idol , answered , Valeat vita , pereat pecunia , Let Life and Money go , welcome Christ. When Gods Glory weighs heaviest in the ballance , and we are willing to suffer the loss of all , rather than Gods name should suffer , now we do in an high degree hallow Gods name . 16. Vlt. We do hallow and sanctifie Gods name by an holy Conversation ; 1 Pet. 2.9 . Ye are a royal priesthood , a peculiar people ; that ye should show forth the praises of him who hath called you . As an unholy life doth dishonour Gods name , Rom. 2.24 . The name of God is blasphemed among the Gentiles through you , so by our holy and Bible Conversation , we honour Gods name . An holy Life speaks louder than all the Anthems and Praises in the World. Though the main work of Religion lyes in the heart , yet when our light so shines that others behold it , now they glorifie God ; when our lives shine , now Gods name shines . The Macedonians used one day in the year to wear the picture of Alexander set with Pearl and costly Jewels ; so when we carry the picture of Christ about us in our holy Example , now we bring honour to Gods name . VSE I. See the true note and character of a Godly Person ; he is a sanctifier of Gods Name , Hallowed be thy Name . A true Saint doth ambitiously endeavour to advance Gods name . This is the Question he asks himself in every thing he is going about ; will this action tend to the honour of Gods name ? Will this exalt God ? This was St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his chief design , that Christ might be magnified , Phil. 1.20 . viz. that the Crown upon his Head might flourish . A Godly Man thinks it is scarce worth the while to live , if he may not bring some revenues of honour to Gods name . VSE II. I may here take up a sad lamentation , and speak as the Apostle Paul , weeping , Phil. 3.18 . to consider how Gods name instead of being hallowed and sanctified , is dishonoured . Gods name , which is more worth than the Salvation of all Mens Souls , suffers deeply . We are apt to speak of our Sufferings ; alas , what are all our Sufferings ? Gods name suffers most ; Gods name is the dearest thing he hath ; how do Men stand upon their name and honour ? Gods name is this day dishonoured , it is like the Sun in an eclipse . Theodosius took it hainously when they threw dirt upon his Statue , but now ( which is far worse ) disgrace is thrown upon the glorious name of Jehovah . Gods name in stead of being hallowed is dishonoured by all sorts . 1. Heathens . 2. Turks . 3. Jewes . 4. Papists . 5. Protestants . 1. By Heathens : They have a knowledge of a Godhead by the light of Nature ; Rom. 1.19 , 20. but they dishonour God and sin against the light of nature . The Aegyptians worship an Oxe , the Persians worship the Sun , the Grecians and Romans , Iupiter , and the Parthians worship the Devil . 2. Gods name is dishonoured by the Turks ; they adore Mahomet their great Prophet as one divinely inspired ; Mahomet was of an impure vitious life ; Mahomet plucks the Crown from Christs Head , denying his Deity . 3. Gods name is dishonoured by the Iewes ; who give not equal Honour and Adoration to God the Son as to God the Father ; they expect a Messiah yet to come , seculum futurum ; they believe not in Christ ; they blaspheme him , and slight Righteousness imputed ; they vilifie the Christian Sabbath . 4. Gods name is dishonoured by the Papists . Popery is a God dishonouring Religion : They dishonour Gods name . ( 1. ) By their Idolatry , which is spiritual ▪ adultery , Ezek. 23.37 . Idolatry is to worship a false God , or the true God in a false manner ; this they are guilty of . 1. They dishonour God by their Idolatry in making graven Images , and giving the same honour to them as is due to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Images are teachers of lyes , Hab. 2.18 . they represent God in a bodily shape . 2. By their Idolatry in the Mass ; worshipping the Host , and offering it up as a Sacrifice for Sin : The Apostle saith , Heb. 10.14 . By one offering Christ hath perfected them that are sanctified ; but as if Christs offering on the Cross were imperfect , they offer him up daily in the Mass , which is a dishonour done to Christs Priestly Office. ( 2. ) The Papists instead of hallowing Gods name , dishonour Gods name by locking up the Scriptures in an unknown Tongue ; they ( as the Philistins ) pluck out the peoples eyes , and then make sport with them : The Bible is a shining light , but they draw a curtain over it ; they take away the key of knowledge , Luke 11.52 . and hinder Gods Glory by hindering Mens Salvation . ( 3. ) Instead of hallowing Gods name they dishonour it by giving Men Indulgencies . They say the Pope , as Peters Successour , hath power to grant Indulgencies , by vertue whereof Men are set free in the sight of God from the guilt of Sin : This is a double dishonour to God. 1. It is to steal a Flower from the Crown of Heaven . The Pope assumes a power to pardon , which is Gods Prerogative Royal ; Mat. 2.7 Who can forgive sin but God only ? 2. The Pope by his Indulgence encourageth Men to sin . What need the Papists care what Sins they commit , when they have a License and Patent from the Pope to bear them harmless . ( 4. ) Instead of hallowing Gods name they dishonour Gods name by their Invocation of Saints . We are to pray only to God , Matth. 6.6 . Pray to thy Father ; not pray to a Saint , or the Virgin Mary , but pray to your Father in Heaven : We may pray to none but whom we may believe in : Rom. 10.14 . The Saints in Heaven are ignorant of our grievances ; Isa. 63.16 . Abraham is ignorant of us . ( 5. ) Instead of hallowing Gods name they dishonour it by their Luxury and Uncleanness : They allow of Stews . At Rome Fornication keeps open shop , and is in some cases , preferred before honourable Matrimony ; Vrbs est jam tota lupanar . ( 6. ) Instead of hallowing Gods name they dishonour it by their Blasphemies . They give equal , nay more honour to the Virgin Mary than to Christ ; they ascribe more to her Milk than his Blood ; they call her Scala Caeli , the Ladder of Heaven , Ianna Paradisi , the Gate of Paradise . In their Doxologies they say , Praise be to the Virgin Mary , and also to Christ. What Blasphemy is this to set the Creature above the Creator . They say to her , O faelix puerpera , nostrae piaris scelera , O happy Mother of a Son who purgest away our Crimes . ( 7. ) Instead of hallowing Gods name they dishonour it by their Lyes . Their golden Legend is an imposture , and is full of lying wonders . They show Iohn Baptists Forehead for a Relique in Spain , yet his whole Head they affirm to be seen in St. Sylvester in Rome : They show St. Peters Shadow at Rome ; indeed we read of St. Peters shadow Acts 5.15 . but its strange how the Papists could catch his shadow , and keep it by them so long . ( 8. ) Instead of hallowing Gods name they dishonour it by Baptizing Sin with the name of Vertue . Breach of Oaths is with the Papists a Vertue . If a Man hath bound his Soul to God by an Oath , yet to violate this Oath is vertuous , if it may propagate the Catholick Cause . Killing those who are of a different Religion , is not only Venial , but a Vertue among Catholicks . Destroying Two Hundred Thousand of the Albigenses , who were Protestants , was commended as a glorious Action , honoured with a Triumph at Rome , and crowned with his Holiness blessing . Is not this an high dishonour to God to guild over the foulest Crimes with the name of Vertue and Piety . ( 9. ) Instead of hallowing Gods name they dishonour it by their damnable Assertions . 1. The Papists affirm that the Pope is above Scripture , that he may dispence with it , and that his Canons bind more than the Word of God 2. They teach merit by good Works , but if a Debtor cannot pay his Creditor , how can he merit at his hands ? 3. That the Scripture is not a perfect Rule of Faith , and Man errs , therefore they eek it out with their Traditions , which they hold to be of equal Authority . 4. They teach that an implicite Faith is saving , though one may have an implicite Faith , yet be ignorant of all the Articles of Religion . 5. They say that the inward act of the Mind is not required in Gods Worship : Diversion of Mind in Duty , though one prayes and never thinks of God is no Sin , saith Angelus and Sylvester , and other Papists . 6. The Papists make Habitual Love to God unnecessary . It is not needful , saith Bellarmine , to perform any acts of Religion out of love to God. Stapleton and Cajetan affirm , that the Precept of loving God with all our heart is not binding ; by which they cut asunder the Sinews and Soul of all Religion . Thus instead of honouring Gods name , the Papists dishonour it . Let us pray heartily that this Romish Religion may never get footing again in this Nation ; God grant that this poysonful weed of Popery may never be watered here : But that it being a Plant which our Heavenly Father hath not planted , it may be rooted up . 5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England : His name is like the Sun in an eclipse . Christians instead of hallowing Gods name , reproach and dishonour it . 1. By their Tongues . 2. By their Lives . 1. By their Tongues . 1. They speak irreverently of Gods name : Gods name is sacred : Deut. 28.58 . That thou mayest fear this glorious and fearful name , The Lord thy God. The names of Kings are not mentioned without giving them their Titles of Honour , High and Mighty ; but Men speak irreverently of God , as if he were like one of them , Psal. 50.21 . this is a taking Gods name in vain . 2. They swear by his name . Many seldom name Gods name but in Oaths : How is God dishonoured when Men rend and tear his name by Oaths and Imprecations ; Ier. 23.10 . Because of swearing the land mourns . If God will reckon with Men for idle Words , shall not idle Oaths be put in the Account-Book ? O but saith one , I cannot help it , it is a custom of swearing I have got , and I hope God will forgive me ? Answ. Is this a good Plea , a custom of swearing ? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man , should plead with the Judge to spare him , because it was his custom to murder : This were an aggravation of the offence : Will not the Judge say thou shalt the rather dye . So it is here . 2. As Men dishonour God by their Tongues , so by their Lives . What is it to say , Hallowed be thy Name , when in their Lives they profane his name ; they dishonour God by their Atheism , Sabbath-breaking , Uncleanness , Perjury , Intemperance , Injustice . Men hang out a Flag of Defiance against Heaven . As the Thracians when it thunders , shoot their Arrowes against Heaven ; so Men shoot their Sins as bearded Arrowes against Heaven . Sinners are hardened in Sin , they despise Counsel , they laugh at Reproof , they have cast off the vail of Modesty . Satan hath taken such full possession of them , that when they sin they glory in their shame ; Phil. 3.19 . they brag how many new Oaths they have invented , how oft they have been drunk , how many they have defiled ; they declare their sin as Sodom : Such horrid impieties are committed that a modest Heathen would blush at . Men in this Age sin at that rate , as if either they did not believe there were an Hell , or as if they feared Hell would be full ere they could get thither . Was Gods name ever so openly dishonoured ? All our Preaching will not make them leave their Sins . What a black vail is drawn over the face of Religion at this day ? Vivimus in temporum faecibus — Sen. We live in the dregs of time wherein the common shore of wickedness runs ; Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when there is no part of the Body free from Distemper . England hath a Kakexy , it is all over disease ; The whole head is sick , the whole heart is faint : Isa. 1.6 . As black Vapours rising out of the earth cloud and darken the Sun , so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name . O that our Eyes were like Limbecks , dropping the water of holy tears , to consider how Gods name , instead of being hallowed , is polluted and profaned : And may not we justly fear some heavy Judgments ? Can God put up our affronts any longer ? Can he endure to have his name reproached ? Will a King suffer his Crown-Jewels to be trampled in the dust ? Do not we see the symptoms of Gods Anger , do we not see his Judgments hovering over us ? Sure God is whetting his Sword , he hath bent his Bow , and is preparing his Arrowes to shoot : Qualis per arva Leo fulvam minaci fronte concutiens jubam . Sen. Trag. The Body Politick is in a Paroxism , or burning Fit , and may not the Lord cause a sad Phlebotomy ? Seeing we will not leave our Sins he may make us lose our Blood. May not we fear that the Ark should remove , the Vision cease , the Stars in Gods Church be removed , and we should follow the Gospel to the grave ? When Gods name which should be hallowed is profaned among a People , it is just with God to write that dismal Epitaph upon a Nations Tomb , The Glory is departed . And that I may speak to the Consciences of all , and deal impartially , it were well if only the profane party were guilty ; but may not many Professors be called to the Bar , and indited of this , that they have dishonoured Gods name ; 2 Chron. 28.10 . Are there not with you , even with you , sins against the Lord your God ? Are there not the spots of Gods Children ? Deut. 3● . 5 . If you are Diamonds have you no flawes ? Have not you your vanities ? If your Discourse be not profane is it not vain ? Have not you your self-seekings , rash censures , indecent dresses ? If the wicked of the Land swear , do not you sometimes slander ? If they are drunk with wine , are not you sometimes drunk with passion ? If their sin be blaspheming , is not your sin murmuring ? Are there not with you , even with you , sins against the Lord ? The sins of Gods Children go nearer to his heart than the sins of others : Deut. 32.19 . When the Lord saw it he abhorred them , because of the provoking of his sons and daughters . The sins of the wicked anger God , the sins of his own people grieve him ; he will be sure to punish them ; Amos 3.2 . You only have I known of all the families of the earth : therefore I will punish you for all your iniquities . O that our head were waters , that we could make this place a Bochim , a place of weepers , that Gods Children might mix blushing with tears , that they have so little hallowed , and so much eclipsed Gods name . Truly Gods own People have sinned enough to justifie God in all his severe actings against them . VSE III. Of Exhortation . Let us hallow and sanctifie Gods Name : Did we but see a glimpse of Gods glory , as Moses did in the Rock ; the sight of this would draw Adoration and Praise from us ; could we see God face to face , as the Angels in Heaven do , could we behold him sitting on his Throne like ● Jasper-stone , Rev. 4.3 . we should presently at the sight of this glory do as the twenty four Elders ; Rev. 4.10 . They worship him that liveth for ever , and cast their crowns before the throne , saying , Thou art worthy , O Lord , to receive glory , honour and power . That we may be stirred up to this great Duty , the hallowing , adoring and sanctifying Gods name ; consider , 1. It is the very end of our Being : Why did God give us our Life , but that our living may be an hallowing of his Name ? Why did he give us Souls but to admire him , and Tongues but to praise him ? The excellency of a thing is , when it attains the end for which it was made : The excellency of a Star is to give Light , of a Plant to be Fruitful ; the excellency of a Christian is to answer the end of his Creation , which is to hallow Gods name , and live to that God by whom he lives . He who lives , and God hath no honour by him , buries himself alive , and exposeth himself to a Curse . Christ cursed the barren Fig-tree . 2. Gods Name is so excellent that it deserves to be hallowed : Psal. 8.9 . How excellent is thy name in all the earth : Psal. 104.1 . Thou art cloathed with honour and majesty . As the Sun hath its brightness whether we admire it or no , so Gods Name is illustrious and glorious whether we hallow it or no. In God are all shining perfections , Holiness , Wisdom , Mercy : He is worthy to be praised : 2 Sam. 22.4 . God is dignus Honore , worthy of Honour , Love , Adoration . We oft bestow Titles of Honour upon them that do not deserve them ; but God is worthy to be praised ; his Name deserves hallowing ; he is above all the Honour and Praise which the Angels in Heaven give him . 3. We pray Hallowed be thy Name ; that is , let thy Name be honoured and magnified by us : Now if we do not magnifie his Name , we contradict our own Prayers . To say , Hallowed be thy Name , yet not to bring honour to Gods Name , it is to take his Name in vain . 4. Such as do not hallow Gods Name , and bring revenues of honour to him , God will get his honour upon them ; Exod. 14.17 . I 'll get me honour upon Pharaoh . Pharaoh would not hallow Gods Name : Who is the Lord that I should obey him ? Well saith God , if Pharaoh will not honour me , I will get me honour upon him . When God overthrew him and his Chariots in the Sea , then he got his honour upon him . Gods Power and Justice were glorified in his destruction . There are some whom God hath raised to great Power and Dignity , and they will not honour Gods Name , they make use of their Power to dishonour God , they cast reproach upon Gods Name , and revile his Servants ; well , they who will not honour God , he will get his honour upon them in their final ruine . Herod did not give Glory to God , and God did get his Glory upon him : Acts 12.23 . The Angel of the Lord smote him , because he gave not God the glory , and he was eaten of worms . 5. It will be no small comfort to us when we come to dye , that we have hallowed and sanctified God● Name : It was Christs comfort a little before his Death ; Ioh. 17.4 . I have glorified thee on the earth . Christs redeeming Mankind was an hallowing and glorifying of Gods Name ; never was more Honour brought to Gods Name than by this great undertaking of Christ : Now here was Christs comfort before his Death , that he had hallowed Gods Name , and brought Glory to him . So what a Cordial will this be to us at last , when our whole Life hath been an hallowing of Gods Name ; we have loved him with our Hearts , praised him with our Lips , honoured him with our Lives : We have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the praise of his glory , Eph. 1.6 . At the hour of death all your earthly comforts will vanish ; to think how rich you have been , or what pleasures you have enjoyed upon earth ; this will not give one dram of comfort : What is one the better for an Estate that is spent ? But now to have Conscience witnessing that you have hallowed Gods Name , your whole Life hath been a glorifying of him , what sweet peace and satisfaction will this give ? That Servant who hath been all day working in the Vineyard , how glad is he when evening comes that he shall receive his pay ! Such as have spent their Lives in honouring God , how sweet will Death be when they shall receive the recompence of Reward . What comfort was it to Hezekiah when he was on his Sick-bed , and could appeal to God , Isa. 38.3 . Remember , Lord , how I have walked before thee with a perfect heart , and have done that which is good in thy sight . I have hallowed thy Name , I have brought all the Honour I could to thee , I have done that which is good in thy sight . 6. There is nothing lost by what we do for God ; if we bring Honour to his Name he will honour us . Honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. As Balac said to Balaam , Numb . 22.37 . Am not I able to promote thee to honour ? So if we hallow and sanctifie Gods Name , is not he able to promote us to Honour ? 1. He will honour us in our Life . ( 1. ) He will put honour upon our Persons : He will number us among his Jewels , Mal. 3.17 . he will make us a Royal Diadem in his hand , Isa. 62.3 . he will lift us up in the eyes of others ; Zach. 9.16 . They shall be as the stones of a crown lifted up , as an ensign of glory : He will esteem us as the cream and flower of the Creation ; Isa. 43.4 . Since thou hast been precious in my sight , thou hast been honourable . ( 2. ) God will put honour upon our Names ; Prov. 10.17 . The memory of the just is blessed . How renowned have the Saints been in all Ages who have hallowed Gods Name : How renowned was Abraham for his Faith , Moses for his Meekness , David for his Zeal , Paul for his Love to Christ , their Names as a precious Oyntment send forth a sweet perfume in Gods Church to this day . 2. God will honour us at our Death ; he will send his Angels to carry us up with triumph into Heaven ; Luke 16.22 . The beggar dyed and was carried by the Angels into Abrahams bosom . Amasis King of Egypt had his Chariot drawn with four Kings which he had conquered in War ; but what is this to the Glory every Believer shall have at his Death , he shall be carried by the Angels of God. 3. God will put honour upon us after Death . ( 1. ) He will put Glory upon our Bodies : We shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels , not for substance but quality , our Bodies shall be agile and nimble ; now our Bodies are as a weight , then they shall be as a wing moving swiftly from place to place ; our Bodies shall be full of clarity and brightness , like Christs glorious Body ; Phil. 3.21 . The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour , made more illustrious ; they shall be so clear and transparent , that the Soul shall sparkle through them as the Wine through the Glass . ( 2. ) God will put Glory upon our Souls : If the Cabinet of the Body shall be so illustrious , of what orient brightness shall the Jewel be ? Then will be the great Coronation-day , when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away . O how glorious will that Garland be which is made of the Flowers of Paradise ! Who then would not hallow and glorifie Gods Name , and spread his renown in the World , who will put such immortal Honour upon his People , as eye hath not seen , nor ear heard , nor can it enter into the heart of man to conceive . 7. Vlt. Such as do not hallow Gods Name , but profane and dishonour it , God will pour contempt upon them ; though they be never so great , and though cloathed in Purple and Scarlet , yet they are abhorred of God , and their name shall rot . Though the name of Iudas be in the Bible , and the name of Pontius Pilate be in the Creed , yet their names stand there for Infamy , as being Traytors to the Crown of Heaven ; Nahum 1.14 . I will make thy grave for thou art vile . It is spoken of Antiochus Epiphanes , he was a King , and his name signifie● Illustrious , yet God esteemed him a vile Person ; to show how base the wicked are in Gods esteem , he compares them to things most vile ; to chaff , Psal. 1.4 . to dross , Psal. 119.118 . and the filth that fomes out of the Sea , Isa. 57.20 . and as God doth thus vilely esteem of such as do not hallow his Name , so he sends them to a vile place at last . Vagrants are sent to the House of Correction ; Hell is the House of Correction which the Wicked are sent to when they dye . Let all this prevail with us to hallow and sanctifie Gods Name . Quest. What may we do to honour and sanctifie Gods Name ? Answ. Let us get , 1. A sound Knowledge of God. 2. A sincere Love to God. 1. A sound Knowledge of God : Take a view of his superlative Excellencies ; his Holiness , his incomprehensible Goodness . The Angels know God better than we , therefore they sanctifie his Name , and sing Hallelujahs to him ; and let us labour to know him to be our God ; Psal. 48.14 . This God is our God. We may dread God as a Judge , but we cannot honour him as a Father , till we know he is our God. 2. Get a sincere Love to God : A Love of Appretiation , and a Love of Complacency to delight in him ; Iohn 21.15 . Lord thou knowest I love thee : He can never honour his Master who doth not love him : The reason Gods Name is no more hallowed , is , because his name is no more loved . So much for the First Petition . MATTH . vi . 10 . Thy Kingdom come . A Soul truly devoted to God , joyns heartily in this Petition , Adveniat Regnum tuum , Thy Kingdom come : In which words this great Truth is implyed , that God is a King ; he who hath a Kingdom can be no less than a King ; Ps. 47.7 . God is King of all the earth : And he is a King upon his Throne , Psal. 47.8 . God sitteth upon the throne of his holiness . 1. He hath a Regal Title , High and Mighty ; Isa. 57.15 . Thus saith the high and lofty one . 2. He hath the Ensigns of Royalty , his Sword ; Deut. 32.41 . If I whet my glittering sword : He hath his Scepter , Heb. 1.8 . A scepter of Righteousness is the scepter of thy Kingdom . 3. He hath his Crown Royal ; Rev. 19.12 . On his head were many crowns ; he hath his Iura Regalia , his Kingly Prerogatives ; he hath power to make Lawes , to seal Pardons , which are the Flowers and Jewels belonging to his Crown . Thus the Lord is King. And 2. He is a great King : Psal. 95.3 . A great King above all Gods. He is great in and of himself , and not like other Kings , who are made great by their Subjects . That he is so great a King appears ; 1. By the immenseness of his Being , Ier. 23.24 . Do not I fill heaven and earth , saith the Lord. His center is every where ; he is no where included , yet no where excluded ; he is so immensly great , That the heaven of heavens cannot contain him , 1 Kings 8.27 . 2. His greatness appears by the effects of his Power ; He made heaven and earth , Psal. 124.8 . and can unmake it . God can with a Breath crumble us to dust ; with a Word he can unpin the World , and break the Axle-Tree of it in pieces : He pours contempt upon the mighty ; Iob 12.21 . He cuts off the spirit of Princes ; Psal. 76.12 . He is Lord Paramount , who doth whatever he will : Psal. 115.2 . He weigheth the mountains in scales , and the hills in a ballance . Isa. 40.12 . 3. God is a Glorious King ; Psal. 24.10 . Who is this King of Glory , the Lord of Hosts he is the King of Glory . He hath internal Glory ; Psal. 93.1 . The Lord reigneth , he is cloathed with majesty . Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders , but all their Glory and Magnificence is borrowed ; but God is cloathed with Majesty , his own Glorious Essence is instead of Royal Robes : and he hath girded himself with strength . Kings have their guard about them to defend their Persons , because they are not able to defend themselves ; but God needs no guard or assistance from others . He hath girded himself with strength . His own Power is his Life-guard ; Psal. 89.6 . Who in the heaven can be compared unto the Lord , who among the Sons of the mighty can be likened unto the Lord ? God hath a prehiminence above all other Kings for Majesty : Rev. 19.16 . He hath on his vesture a name written , Rex Regum , King of Kings . He hath the highest Throne , the richest Crown , the largest Dominions , and the longest Possession ; Psal. 29.10 . The Lord sitteth King for ever . Though God hath many Heirs , yet no Successors . He sets up his Throne where no other King doth ; he rules the Will and Affections , his Power binds the Conscience ; Angels serve him ; all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King ; Prov. 8.15 . By me Kings reign ; and to this Lord Iehovah all Kings must give account , and from Gods Tribunal there is no appeal . VSE I. Br. 1. If God be so great a King , and sits King for ever , then it is no disparagement for us to serve him ; Deo servire est regnare : It is an Honour to serve a King. If the Angels fly swiftly upon the King of Heavens message , Dan. 9.21 . then well may we look upon it as a favour to be taken into his Royal Service . Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour . 'T is more Honour to serve God than to have Kings serve us . Every Subject of this King is Crowned with Regal Honour : Rev. 1.6 . Who hath made us Kings . Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom , said , Happy are these thy servants which stand continually before thee , 1 Kings 10.8 . so , happy are those Saints who stand before the King of Heaven , and wait on his Throne . Br. 2. If God be such a Glorious King , crowned with Wisdom , armed with Power , bespangled with Riches , then it showes us what Prudence it is to have this King to be ours : To say as , Psal. 5.2 . My King and my God. 'T is counted great Policy to be on the strongest side ; if we belong to the King of Heaven we are sure to be on the strongest side : The King of Glory can with ease destroy his Adversaries ; he can pull down their Pride , befool their Policy , restrain their Malice . That stone cut out of the Mountains without hands , which smote the Image . Dan. 2.34 . was an emblem ( saith Austin ) of Christs Monarchical Power conquering and triumphing over his enemies . If we are on Gods side we are on the strongest side ; he can with a Word destroy his enemies , Psal. 2.5 . Then shall he speak to them in his wrath ; nay , he can with a Look destroy them ; Iob 40.12 . Look upon every one that is proud and bring him low . It needs cost God no more to confound those who rise up against him than a look , a cast of the eye ; Exod. 14.24 . In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire , and troubled their host , and took off their chariot-wheels . What Wisdom is it then to have this King to be ours ; then we are on the strongest side . VSE II of Exhortation . Br. 1. If God be so Glorious a King , full of Power and Majesty , let us trust in him ; Psal. 9.10 . They that know thy name will put their trust in thee : Trust him with your Soul ; you cannot put this Jewel in safer hands ; and trust him with Church and State Affairs : He is King , Exod. 15.3 . The Lord is a man of war ; he can make bear his holy Arm in the eyes of all the Nations . If means fail , he is never at a loss , there are no impossibles with him ; he can make the dry bones live : Ezek. 37.10 . As a King he can command , and as a God he can create Salvation ; Isa. 65.18 . I create Ierusalem a rejoycing : Let us trust all our affairs with this great King. Either God can remove Mountains , or can leap over them ; Cant. 2.8 . Br. 2. If God be so great a King , let us fear him ; Ier. 5.22 . Fear ye not me saith the Lord ? Will ye not tremble at my presence ? We have enough fear of Men. Fear makes danger appear greater and sin lesser ; but let us fear the King of Kings , who hath power to cast Body and Soul into Hell ; Luke 12.5 . As one wedge drives out another , so the fear of God would drive out all base carnal fear : Let us fear that God whose Throne is set above all Kings ; they may be Mighty , but he is Almighty . Kings have no Power but what God hath given them ; their Power is limited , his is infinite . Let us fear this King whose eyes are as lamps of fire ; Rev. 1.14 . The mountains quake at him , and the rocks are thrown down by him ; Nahum 1.6 If he stamps with his foot , all the Creatures are presently up in a battalio to fight for him . O tremble and fear before this God. Fear is Ianitor Animae , it is the Door-keeper of the Soul , it keeps Sin from entring ; Gen. 39.9 . How can I do this great wickedness and sin against God ? 3 Br. If God be so Glorious a King , he hath jus virae & necis , He hath the power of Life and Death in his Hand . Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven ; they employ their power against God , who with their Scepter beat down his Truth , which is the most Orient Pearl of his Crown ; who crush and persecute his People , which are the Apple of his Eye , Zach. 2.8 . Who trample upon his Laws and Royal Edicts , which he hath set forth , Psal. 2.3 . What is a King without his Laws : Let all that are invested with worldly Power and Grandeur , take heed how they oppose the King of Glory : The Lord will be too hard for all that come against him , Iob 40.9 . Hast thou an Arm like God ? Wilt thou measure Arms with the Almighty ? Shall a little Child go to fight with an Arch-angel . Ezek. 22.14 . Can thy Heart endure , or can thy Hands be strong in the day that I shall deal with thee ? Christ will put all his Enemies at last under his Feet , Psal. 110.1 . All the Multitude of the Wicked , who set themselves against God , shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God , and to be trodden by him till their blood comes forth . The King of Glory will come off Victor at last ; Men may set up their Standard : but God alwaies sets up his Trophies of Victory ; the Lord hath a golden Scepter and an iron Rod , Psal. 2.9 . Those who will not bow to the one , shall be broken by the other . 4. Br. Is God so great a King , having all Power in Heaven and Earth in his Hand ; let us learn Subjection to him . Such as have gone on in Sin , and by their Impieties hung out a Flag of defiance against the King of Heaven . Oh come in quickly , and make your Peace , submit to God ; Psal. 2.12 . Kiss the Son least he be angry . Kiss Christ with a Kiss of Love , and a Kiss of Obedience , obey the King of Heaven when he speaks to you by his Ministers and Ambassadors , 2 Cor. 5.20 . when God bids you fly from Sin , and espouse Holiness , obey him , to obey is better then Sacrifice : To obey God ( saith Luther ) is better then to work Miracles . Obey God willingly , Isa. 1.19 . That is the best obedience that is chearful ; as that is the sweetest Honey which drops out of the Comb ▪ Obey God swiftly . Zech. 5.9 . I lift up mine eyes and behold two Women , and the wind was in their Wings . Wings are swift , but wind in the wings denotes great swiftness ; such should our obedience to God be : Obey the King of Glory . Vse III. Comfort to those who are the Subjects of the King of Heaven ; God will put forth all his Royal Power for their Succour and Comfort . 1. The King of Heaven will plead their Cause ; Ier. 51.36 . I will plead thy Cause , and take Vengeance for thee . 2. He will protect his People ; He sets an invisible guard about them , Zech. 2.5 . I will be a Wall of Fire to her roun● about . A wall , that is defensive , a wall of Fire , that is offensive . 3. When it may be for the good of his People , he will raise up deliverance to them ; 1 Chron. 11.14 . The Lord saved them by a great deliverance . God Reigning as King , can save any way ; by contemptible means , the blowing of Trumpets , and blazing of Lamps , Iudg. 7.20 . By contrary means , He made the Sea a wall to Israel , and the waters were a means to keep them from drowning : The Fishes B●lly was a Ship in which Ionas sailed safe to shore . God will never want ways of saving his People : Rather then fail the very Enemies shall do his Work. 2 Chron. 20.23 . He set Ammon and Mount-Seir one against another : And as God will deliver his People from Temporal Danger , so from Spiritual , from Sin , and from Hell , Iesus hath delivered us from Wrath to come , 1 Thess. 1.10 . Vse IV. Terrour to the Enemies of the Church . If God be King , he will set his ●tmost strength against them who are the Enemies of his Kingdom , Psal. 97.3 . A Fire goes before him , and burneth up his Enemies round about . 1. He will set himself against his Enemies : He will set his Attributes against them , his Power and Justice ; and who knows the power of his Anger , Psal. 90.11 . 2. God will set the Creatures against them ; Iudg. 5 20. The Stars in their course fought against Sisera . Tertullian observes that the Persians fighting against the Christians a mighty Wind arose , which did make the Persians Arrows to fly back in their own Faces . Every Creature hath a Quarrel with a Sinner . The Stone out of the Wall , Hab. 2.11 . The Hail and Frost . Psal. 78.47 . He destroyed their Vines with Hail , and their Sycamore Trees with Frost . 3. God will set Men against themselves ; 1. He will set Conscience against them ; and how terrible is this Rod , when turned into a Serpent : Melancthon calls it Erinnys Conscientiae , a Hellish Fury : It is called Vermis Conscientiae , the Worm of Conscience , Mark 9.44 . What a Worm did Spira feel in his Conscience ; he was a Terror to himselfe The worst Civil Wars are between a Man and his Conscience . 2. God will set the Diseases of Mens Bodies against them , 2 Chron. 21.18 . The Lord smote Iehoram in his Bowels with an incurable disease . God can raise an Army against a Man out of his own Bowels : He can set one Humour of the Body against another , the heat to drie up the moisture , and the moisture to drown the heat ; the Lord needs not go far for Instruments to punish the Sinner , He can make the joints of the same Body to smite one against another ; as Dan 5.6 . 3. God will set Mens Friends against them ; where they used to have Honey they shall have nothing but Aloes and Wormwood . When a mans ways please the Lord , he shall make his enemies to be his friends , Prov. 16.7 . But when he opposeth God , he maketh his Friends to be his Enemies . Commodus the Emperour his own wife gave him poison in perfumed Wine . Sennacherib's two Sons were the death of him , 2 Kings 19.37 . 4. God will set Satan against them . Psal. 109.6 . Let Satan stand at his Right hand . What doth Satan at the Sinners Elbows ? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing at his Right hand , is sure to be set at Gods Left hand . Here is the misery of such as oppose Gods Royal Scepter , he will set every thing in the world against them : If there be either Justice in Heaven or fire in Hell , Sinners shall not be unpunished . Vlt. If God be such an absolute Monarch , and Crowned with such Glory and Majesty , let us all engage in his Service , and stand up for his Truth , and Worship ; dare to own God in the worst Time ; He is King of Kings , and is able to reward all his Servants : VVe may be Losers for him , we shall never be Losers by him ; we are ready to say as Amaziah , 2 Chron. 25.9 . What shall I do for the Hundred Talents ? If I appear for God I may lose my Estate , my Life ? I say with the Prophet , God is able to give you much more then this ; He can give you for the present inward Peace , and for the future a Crown of Glory which fades not away . Quest. What Kingdom doth Christ mean here ? Resp. Negat . 1. He doth not mean a Political , or Earthly Kingdom . The Apostles indeed did desire , 1. Christs Temporal Reign , Acts 1.6 . When wilt thou restore the Kingdom to Israel . But Christ said his Kingdom was not of this world , Ioh. 18.36 . So that when Christ taught his Disciples to pray , Thy Kingdom come , he did not mean it of an Earthly Kingdom , that he should reign here in outward Pomp and Splendor . 2. It is not meant of Gods Providential Kingdom ; Psal. 103.19 . His Kingdom ruleth over all ; that is , the Kingdom of his Providence : This Kingdom we do not pray for , when we say Thy Kingdom come ; for this Kingdom is already come : God exerciseth the Kingdom of his Providence in the World , Psal. 75.7 . He putteth down one , and setteth up another : Nothing stirs in the World , but God hath an Hand in it ; He sets every wheel a working ; He humbles the Proud , and raiseth the Poor out of the Dust , to set them among Princes , 1 Sam. 2.8 . The Kingdom of Gods Providence ruleth over all ; Kings do nothing but what his Providence permits and orders , Act. 4.27 . This Kingdom of Gods Providence we do not pray should come , for it is already come : What Kingdom then is meant here , when we say , Thy Kingdom come ? Answ. Positively , there is a twofold Kingdom meant here . 1. The Kingdom of Grace , which Kingdom God exerciseth in the Consciences of his People ; this is Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods lesser Kingdom , Luke 17.21 . The Kingdom of God is within you . 2. The Kingdom of Glory , which is sometimes called the Kingdom of God , Luke 6.20 . and the Kingdom of Heaven , Mat. 5.3 . When we pray thy Kingdom come , ( 1. ) Here is something tacitly implied , That we are in the Kingdom of Darkness ; 1. We pray that we may be brought out of the Kingdom of Darkness . 2. That the Devils Kingdom in the World may be demolished . ( 2. ) Something positively intended , Adveniat Regnum Gratiae & Gloriae , 1. We pray that the Kingdom of Grace may be set up in our Hearts , and encreased . 2. When we pray Thy Kingdom come , we pray that the Kingdom of Glory may hasten , and that we may in Gods good time be translated into it : These two Kingdoms of Grace and Glory , differ not specifically , but gradually , they differ not in nature , but only in degree ; The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory ; the Kingdom of Grace is Glory in the Seed , and the Kingdom of Glory is Grace in the Flower ; the Kingdom of Grace is Glory in the Day-break , and the Kingdom of Glory is Grace in the full Meridian ; the Kingdom of Grace is Glory Militant , and the Kingdom of Glory is Grace Triumphant : There is such an inseparable Connexion between these two Kingdoms Grace and Glory , that there is no passing into the one Kingdom , but by the other . At Athens there were two Temples , a Temple of Virtue , and a Temple of Honour , and there was no going into the Temple of Honour , but through the Temple of Vertue : So the Kingdom of Grace and Glory are so close joyned together , that we cannot go into the Kingdom of Glory , but through the Kingdom of Grace . Many People aspire after the Kingdom of Glory , but never look after Grace ; but these two which God hath joyned together may not be put asunder : The Kingdom of Grace leads to the Kingdom of Glory . 1. I begin with the first thing implyed in this Petition , Thy Kingdom come : It is implyed that we are in the Kingdom of Darkness ; and we pray , that we may be brought out of the Kingdom of Darkness ; the state of Nature is a Kingdom of Darkness : 'T is a Kingdom ; Sin is said to reign , Rom. 6.12 . and 't is a Kingdom of Darkness . It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The power of darkness , Col. 1.13 . Man before the Fall was illuminated with perfect knowledge , but this light is now eclipsed , and he is fallen into the Kingdom of Darkness . Quest. How many wayes is a Natural Man in the Kingdom of darkness ? Answ. 1. He is under the darkness of Ignorance ; Eph. 4.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having the understanding darkened . Ignorance is a black vail drawn over the Mind . Men by Nature may have a deep reach in the things of the World , but ignorant in the things of God. Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes ; 1 Sam. 11.2 . since the Fall our left eye remains a deep insight into Worldly matters , but our right eye is thrust out , we have no saving knowledge of God : Something we know by Nature , but nothing as we ought to know ; 1 Cor. 8.2 . Ignorance draws the curtains round about the Soul : 1 Cor. 2.14 . 2. A Natural Man is under the darkness of Pollution : Hence sinful actions are called works of darkness , Rom. 13.12 . Pride and Lust darken the Glory of the Soul : A sinners heart is a dark conclave , it looks blacker than Hell. 3. A Natural Man is under the darkness of Misery ; he is exposed to Divine Vengeance ; and the sadness of this darkness is , that Men are not sensible of it ; they are blind , yet they think they see : The darkness of Egypt was such thick darkness as might be felt , Exod. 10.21 . Men are by Nature in thick darkness , but here is the misery , the darkness cannot be felt , they will not believe they are in the dark , till they are past recovery . VSE I. See what the state of Nature is ; it is a kingdom of darkness , and it is a bewitching darkness ; Iohn 3.19 . Men loved darkness rather than light : As the Athlantes in Aethiopia curse the Sun : Such as are still in the kingdom of darkness tremble to think of this condition ; this darkness of sin leads to the chains of darkness , Iude 6. what comfort can such take in earthly things ? The Aegyptians might have Food , Gold , Silver , but they could take but little comfort in them while they were in such darkness as might be felt ; so the Natural Man may have Riches and Friends to delight in , yet he is in the kingdom of darkness , and how dead are all these comforts . Thou who art in the kingdom of darkness knowest not whither thou goest . As the Oxe is driven to the shambles , but he knowes not whither he goes ; so the Devil is driving thee before him to Hell , but thou knowest not whither thou goest . Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness , blackness of darkness is reserved for thee ; Iude 13. To whom is reserved blackness of darkness for ever . VSE II. Let us pray that God will bring us out of this kingdom of darkness . Gods Kingdom of Grace cannot come into our hearts , till first we are brought out of the kingdom of darkness : Col. 1.13 . Why should not we strive to get out of this kingdom of darkness ? Who would desire to stay in a dark dungeon : O fear the chains of darkness ; Iude 6. these chains are Gods Power , binding Men as in chains under wrath for ever . O pray that God will deliver us out of the Kingdom of darkness . 1. Be sensible of thy dark damned estate , that thou hast not one spark of fire to give thee light . 2. Go to Christ to enlighten thee ; Eph. 5.14 . Christ shall give thee light . He will not only bring thy light to thee , but open the eyes to see it . That is the first thing implyed , Thy Kingdom come , we pray that we may be brought out of the Kingdom of Darkness . 2. The second thing implyed in Thy Kingdom come , we do implicity pray against the Devils Kingdom , we pray that Satans Kingdom may be demolished in the World. Satans Kingdom stands in opposition to Christs Kingdom , and while we pray , Thy Kingdom come , we pray against Satans Kingdom . Satan hath a Kingdom ; he got his Kingdom by Conquest ; he conquered Mankind in Paradise . He hath his Throne ; Rev. 2.13 . Thou dwellest where Satans throne is ; and his Throne is set up in the hearts of Men ; he doth not care for their Purses but their Hearts , Eph. 2.2 . Satan is served upon the knee , Rev. 13.4 . They worshipped the dragon , that is , the Devil . Satans Empire is very large ; the most Kingdoms in the World pay Tribute to him . Satans Kingdom hath two qualifications or characters . 1. It is Regnum Nequitiae , a Kingdom of Impiety . 2. Regnum Servitutis , a Kingdom of Slavery . 1. The Kingdom of Satan is a Kingdom of Impiety : Nothing but Sin goes up in his Kingdom , Murder and Heresie , Lust and Treachery , Oppression and Division are the constant trade driven in Satans Kingdom : Satan is called the unclean Spirit , Luke 11.24 . what else is propagated in his Kingdom but a mystery of iniquity . 2. Satans Kingdom is a Kingdom of Slavery : Satan makes all his Subjects slaves ; Peccati reus dura Daemonis tyrannide tenetur , Muis. Satan is an Usurper and a Tyrant , he is a worse Tyrant than any other . 1. Other Tyrants do but rule over the Body , but Satans Kingdom rules over the Soul ; Satan rides some Men as we do Horses . 2. Other Tyrants have some pity on their Slaves ; though they make them work in the Gallies , yet they give them meat and let them have their hours for rest ; but Satan is a mercyless Tyrant , he gives his Slaves poyson in stead of meat , he gives them hurtful lusts to feed on : 1 Tim. 6.9 . Nor will he let his Slaves have any rest , he tires them out in doing his drudgery ; Ier. 9.5 . They weary themselves to commit iniquity . When the Devil had entred into Iudas , he sends him to the High Priests , and from thence to the Garden , and never let him rest till he had betrayed Christ , and hanged himself . Thus Satan is the worst Tyrant ; when Men have served him to their utmost strength , he will welcome them to Hell with Fire and Brimstone . VSE . Let us pray that Satans Kingdom set up in the World may be thrown down . 'T is sad to think that though the Devils Kingdom be so bad , yet that it should have so many to support it . Satan hath more to stand up for his Kingdom than Christ hath for his . What a large harvest of Souls hath Satan , and God only a few gleanings . The Pope and the Turk give their power to Satan . If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls , then how do his Subjects swarm in places of Idolatry and Paganism , where there is none to oppose him , but all vote on the Devils side . Men are willingly slaves to Satan ; they will fight and dye for him ; therefore Satan is not only called the Prince of this world , Iohn 14.30 . but the God of this world , 2 Cor. 4.4 . to show what power Satan hath over Mens Souls . O let us pray that God will break the Scepter of the Devils Kingdom , that Michael may destroy the Dragon , that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down . Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty . 2. When we pray , Thy Kingdom come , here is something positively intended : 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased . 2. That the Kingdom of Glory may hasten , and that we may in Gods due time be translated into it . I begin with the First , The Kingdom of Grace . When we pray , Thy Kingdom come , we pray , 1. That the Kingdom of Grace may come into our hearts : This is Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods lesser Kingdom ; Rom. 14.17 . The Kingdom of God is righteousness . Luke 17.21 . The kingdom of God is within you . Quest. 1. Why is Grace called a Kingdom ? Answ. Because where Grace comes there is a Kingly Government set up in the Soul. Grace rules the Will and Affections , and brings the whole Man in subjection to Christ. Grace doth king it in the Soul ; it swayes the Scepter , it subdues mutinous Lusts , and keeps the Soul in a Spiritual Decorum . Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts ? Resp. 1. Because till the Kingdom of Grace come , we have no right to the Covenant of Grace . The Covenant of Grace is sweetned with Love , bespangled with Promises ; the Covenant of Grace is our Magna Charta , by vertue of which God passeth himself over to us to be our God : But who are Heirs of the Covenant of Grace ? only such as have the kingdom of Grace in their hearts ; Ezek. 36.26 . A new heart will I give you , and a new spirit will I put within you ; there is the kingdom of Grace set up in the Soul ; then it followes , ver . 28. I will be your God. The Covenant of Grace is to an ungracious Person a sealed Fountain , it is kept as Paradise with a Flaming Sword , that the Sinner may not touch it ; without Grace you have no more right to it , than a Farmer to the City Charter . 2. Unless the Kingdom of Grace be set up in our hearts , our purest Offerings are defiled ; they may be good as to the matter but not as to the manner , they want that which should meliorate and sweeten them under the Law. If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt , the holy flesh could not cleanse him , but he polluted that : Hag. 2.12 . Till the kingdom of Grace be in our hearts , Ordinances do not purifie us , but we pollute them ; the Prayer of an ungracious person becomes sin ; Prov. 15.8 . In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart ; whether he comes or comes not to the Ordinance , he sins : If he doth not come to the Ordinance he is a contemner of it , if he doth come he is a polluter of it . A Sinners works are opera mortua dead works , Heb. 1.6 . and those works which are dead cannot please God ; a dead Flower hath no sweetness . 3. We had need pray that the kingdom of Grace may come , because till this kingdom come into our hearts we are loathsome in Gods eyes ; Zech. 11.8 . My soul loathed them . Quanta est faeditas vitiosae mentis . Tully . An heart void of Grace looks blacker than Hell : Sin transforms one into a Devil ; Iohn 6.70 . Have not I chosen twelve , and one of you is a devil . Envy is the Devils eye , hypocrisie is his cloven-foot ; thus it is before the kingdom of Grace come . So deformed is a Graceless person , that when once he sees his own filth and leprosie , the first thing he doth is to loath himself ; Ezek. 20.43 . Ye shall loath your selves in your own sight for all your evils . I have read of a Woman who alwayes used flattering glasses , by chance seeing her Face in a true glass , in insaniam delapsa est , she ran mad . Such as now dress themselves by the flattering glass of presumption , when once God gives them a sight of their filthiness , they will abhor themselves ; Ye shall loath your selves in your own sight for all your evils . 4. Before the kingdom of Grace comes into us we are Spiritually illegitimate , of the Bastard brood of the Old Serpent ; Iohn 8.44 . To be illegitimate is the greatest infamy ; Deut. 23.2 . A bastard shall not enter into the congregation of the Lord to the tenth generation . He was to be kept out of the holy Assemblies of Israel as an infamous Creature : A Bastard by the Law cannot inherit ; before the kingdom of Grace come into the heart , a person is to God as one illegitimate , and so continuing he cannot enter into the Congregation of Heaven . 5. Before the kingdom of Grace be set up in Mens hearts , the kingdom of Satan is set up in them : They are said to be under the power of Satan ; Acts 26.18 . Satan commands the Will ; though he cannot force the Will , he can by his subtle temptations draw it : The Devil is said to take men captive at his will , 2 Tim. 2.26 . the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take them alive , as the Fowler doth the bird in the snare . The sinners heart is the Devils Mansion-house , Matth. 12.44 . I will go to my house . It is officina Diaboli , Satans shop where he works ; Eph. 2.2 . The prince of the air now worketh in the children of disobedience . The members of the Body are the tools which Satan works with : Satan possesseth Men. In Christs time many had their Bodies possessed ; but it is far worse to have their Souls possessed : One is possessed with an unclean Devil , another with a revengeful Devil . No wonder the Ship goes full sail when the Wind blowes ; no wonder Men go full sail in sin , when the Devil the Prince of the Air blowes them : Thus it is ; till the kingdom of Grace come , Men are under the power of Satan , who like Draco writes all his Lawes in blood . 6. Till the kingdom of Grace comes , a Man lyes exposed to the Wrath of God ; And who knowes the power of his anger ? Psal. 90.11 . If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible , what then will it be when God stirs up all his anger . So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them , and hide them from it ; Rev. 6. 1st . The Hellish torments are compared to a fiery lake , Rev. 20.15 . other fire is but painted in comparison of this : And this lake of fire burns for ever , Mark 9.44 . Gods breath kindles this fire , Isa. 30.33 and where shall we find engines or buckets to quench it ? Time will not finish it , tears will not quench it . To this fiery Lake are Men exposed till the kingdom of Grace be set up in them . 7. Till the kingdom of Grace come Men cannot dye with comfort ; only he who takes Christ in the armes of his Faith , can look Death in the face with joy . But it is sad to have the king of Terrors in the Body , and not the kingdom of Grace in the Soul. 'T is a wonder every Graceless person doth not dye distracted : What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus ? Hell followes Death ; Rev. 6.8 . Behold a pale horse , and his name that sat on him was death , and hell followed him . Thus you see what need we have to pray that the kingdom of Grace may come . He that dyes without Grace , I may say as Christ , Matth. 26.24 . It had been good for that-man he had not been born . Few do believe the necessity of having the kingdom of Grace set up in their hearts , as appears by this , because they are so well content to live without it . Doth that Man believe the necessity of a Pardon that is content to be without it ? Most People if they may have Trading , and may sit quietly under their Vines and Fig-trees , they are in their kingdom , though they have not the kingdom of God within them . If the Candle of Prosperity shine upon their head , they care not whether the Grace of God shine in their hearts : Do these Men believe the necessity of Grace ? Were they convinced how needful it were to have the kingdom of God within them , they would cry out as the Jaylor , Acts 16.30 . What shall I do to be saved ? Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts ? Answ. It concerns us to examine this , our Salvation depends upon it ; and we had need be curious in the search , because there is something looks like Grace which is not ; Gal. 6.3 . If a man think himself to be something when he is nothing , he deceives himself . Many think they have the kingdom of Grace come into their heart , and it is only a Chimera , a golden dream : Quam multi cum vana spe descendunt ad inferos ! Aug. Zeuxis did paint grapes so lively that he deceived the living birds . There are many Deceits about Grace . Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace ; they live where the silver trumpet of the Gospel sounds , they are lift up to Heaven with Ordinances ; Iudg. 17.13 . I have a Levite to my priest ; sure I shall go to Heaven . The Iewes cryed , Ier. 7.4 . The temple of the Lord , The temple of the Lord ; we are apt to glory in this , the Oracles of God are committed to us , we have Word and Sacrament : Alas , this is a fallacy , we may have the means of Grace , yet the kingdom of Grace may not be set up in our hearts ; we may have the kingdom of God come nigh us , Luke 11.20 . but not into us ; the sound of the Word in our ears , and not the savour of it in our hearts . Many of the Iewes , who had Christ for their Preacher , were never the better : Hot clothes will not put warmth into a dead Man. Thou may'st have hot clothes , warm and lively Preaching , yet be Spiritually dead : Mat. 8.12 . The children of the kingdom shall be cast out . Deceit 2. Men think they have the kingdom of Grace set up in their hearts , because they have some common works of the Spirit . ( 1. ) They have great enlightnings of mind , profound knowledge , and almost speak like Angels drop'd from Heaven ; but the Apostle supposeth a case that after Men have been enlightened , they may fall away . Heb. 6. Quest. But wherein doth this illumination come short ? Answ. The illumination of Hypocrites is not vertual , it doth not leave an impression of Holiness behind ; 't is like weak Physick that will not work . The mind is enlightned , but the heart is not renewed . A Christian is all head , but no feet , he doth not walk in the wayes of God. ( 2. ) Men have had convictions and stirrings of Conscience for sin , they have seen the evil of their wayes , therefore now they hope the Kingdom of Grace is come ; but I say , convictions though they are a step towards Grace , yet they are not Grace . Had not Pharaoh and Iudas convictions ? Exod. 10.16 . Quest. What makes convictions prove abortive , wherein is the defect ? Answ. 1. They are not deep enough : A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered ; Matth. 13.5 . These convictions are like blossoms blown off before they come to maturity . 2. These convictions are involuntary ; the Sinner doth what he can to stifle these convictions ; he drowns them in Wine and Mirth ; he labours to get rid of them ; as the Deer when it is shot runs and shakes out the arrow , so doth he the arrow of conviction : Or as the Prisoner that files off his fetters and breaks loose , so a Man breaks loose from his convictions . His corruptions are stronger than convictions . ( 3. ) Men have had some kind of humiliation , and have shed tears for their sins , therefore now they hope the Kingdom of Grace is come into their hearts ? But this is no infallible sign of Grace : Saul wept , Ahab humbled himself . Quest. Why is not humiliation Grace ? Wherein doth it come short ? Answ. 1. Tears in the wicked do not spring from love to God , but are forced by affliction . Gen. 4.13 . as water that drops from the Still is forced by the fire . The tears of Sinners are forced by Gods fiery Judgments . 2. They are deceitful tears ; lachrymae mentiri doctae : Men weep yet go on in sin ; they do not drown their sins in their tears . ( 4. ) Men have begun some reformation , therefore sure now the Kingdom of Grace is come ? But there may be deceit in this : 1. A Man may leave his Oaths and Drunkenness , yet ●●ill be in love with Sin ; he may leave Sin out of fear of Hell , or because it brings shame and penury , but still his heart goes after it ; Hos. 4.8 . They set their heart on their iniquity ; as Lots Wife left Sodom , but still her heart was in Sodom . Hypocrites are like the Snake which casts her coat , but keeps her poyson : They keep the love of sin , as one that hath been long Suitor to another , though his Friends break off the march , yet still he hath a hankering Love to her . 2. It may be a partial Reformation : He may leave one Sin and live in another , he may refrain drunkenness and live in covetousness , he may refrain swearing and live in the sin of slandering , one Devil may be cast out , and an other as bad may come in the room . 3. A Man may forsake gross sins , but have no reluctancy against Heart-sins : Motus primo primi , proud , lustful Thoughts ; though he dams up the stream , he lets alone the Fountain . O therefore if there be so many deceits , and Men may think the kingdom of grace is come into their Heart , when it is not : How curious and critical had we need be in our search , whether we have the kingdom of grace really come into our hearts . If a Man be deceived in the Title of his Land , it is but the loss of his Estate : But if he be deceived about his grace , 't is the loss of his Soul. I should now come to answer this Question , How we know , that the kingdom of grace is set up in our Hearts ? Quest. How may we know the Kingdom of Grace is set up in us ? Answ. 1. In general , By having a Metamorphosis and Change wrought in the Soul ; This is called the New Creature , 2 Cor. 5.17 . The Faculties are not new , but there is a new Nature . As the strings of the Lute are the same , but the Tune is altered . When the Kingdom of grace is set up , there is Light in the Mind , Order in the Affections , Pliableness in the Will , Tenderness in the Conscience . Such as can find no change of heart , they are the same they were , as vain , as earthly , as unclean as ever , there is no sign of Gods kingdom of grace in them . 2. More particularly , We may know the kingdom of grace is set up in our hearts , 1. By having unfeigned desires after God : This is the smoaking Flax Christ will not quench : A true desire of grace is grace : By the beating of this pulse , conclude there is life ; Nehem. 1.11 . O Lord , let thy ear be attentive to the prayer of thy Servants , who desire to fear thy Name . But may not an Hypocrite have good desires ? Numb . 23.10 . Let me dye the Death of the Righteous . Therefore I say , unfeigned desires evidence the kingdom of God within a Man. Quest. But how may these unfeigned Desires be known ? 1. An unfeigned desire is ingenuous , we desire God propter se , for himself , for his intrinsecal Excellencies , and the Oriency of his Beauty which shines : The savour of Christs Ointments , ( i. e. ) his graces , draw the Virgins desires after him , Cant. 1.3 . A true Saint desires Christ , not only for what he hath , but for what he is ; not only for his Rewards , but for his Holiness . No Hypocrite can thus desire God ; he may desire him for his Jewels , but not for his Beauty . 2. An unfeigned desire is unsatiable , it cannot be satisfied without God ; let the World heap her Honours and Riches , they will not satisfy : Not Flowers or Musick will content him who is thirsty : Nothing will quench the Souls thirst but the blood of Christ ; He faints away , his heart breaks with longing for God , Psal. 84.2 . Psal. 119.20 . 3. An unfeigned desire is active , it flourisheth into endeavour ; Isa. 26.9 . With my Soul have I desired thee , yea , with my Spirit within me will I seek these early . A Soul that desires aright saith , Christ , I must have grace , I must have , I will have Heaven though I take it by storm : He who desires water will let down the Bucket into the Well to draw it up . 4. An unfeigned desire is superlative : We desire Christ not only more then the world , but more then Heaven , Psal. 73.25 . Whom have I in Heaven but thee ? Heaven it self would not satisfy without Christ ; Christ is the Diamond in the Ring of glory : If God should say to the Soul , I will put thee into Heaven , but I will hide my Face from thee , I will draw a Curtain between , that thou shalt not behold my glory ; the Soul would not be satisfied , but say as Absalom , 2 Sam. 14.32 . Now therefore let me see the Kings face . 5. An unfeigned desire is gradual ; It encreaseth as the Sun in the Horizon ; A little of God will not satisfy , but the pious Soul desireth still more : A drop of water is not enough for the thirsty Traveller . Though a Christian is thankful for the least degree of grace , yet he is not satisfied with the greatest ; still he thirsts for more of Christ and his Spirit : Desire is an holy Dropsie : A Saint would have more knowledge , more Sanctity , more of Christs Presence . A glympse of Christ through the Lattice of an Ordinance is sweet ; and now the Soul will never leave longing , till it sees him face to face . He desires to have grace perfected in glory : Dulcissimo Deo totus immergi cupit & inviscerari : He would be swallowed up in God , and be ever bathing himself in those perfumed waters of pleasure , which run at his right hand for ever . Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts ; the beating of this pulse shows life , est a Deó ut bene velimus , Aug. If iron move upward contrary to its Nature , 't is a sign some Loadstone hath been there drawing it : If the Soul move towards God in unfeigned desires , it 's a sign the Loadstone of the Spirit hath been drawing it . 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith : Fides est sanctissima humani pectoris Gemma — Faith cuts us off from the wild Olive of Nature , and ingrafts us into Christ : Faith is the vital artery of the Soul : Heb. 10.38 . The just shall live by Faith : Faith makes an holy adventure on Christs Merits , When this Faith as a Princely grace reigns in the Soul , now the kingdom of God is come into us . The Hebrew word for Faith comes from a Radix , which signifies to nourish : Faith nourisheth the Soul , and is the Nurse of all the graces : But who will not say he is a Believer : Simon Magus believed , Acts 8.13 . yet was in the gall of bitterness . The Hypocrite can put on Faiths Mantle , as the Devil did Samuel's . How shall we know therefore that our Faith is ●ound ? That it is the Faith of the operation of God , Col. 2.12 . and so that the kingdom of God is within us ? Answ. 1. True Faith is wrought by the Ministry of the Word ; Rom. 10.17 . Faith comes by hearing . Peter let down the Net of his Ministry , and at one draught catched Three Thousand Souls . Let us examine , How was our Faith wrought ? Did God in the Ministry of the word humble us ? Did he break up the fallow ground of our heart , and then cast in the Seed of Faith ? a good sign ; but if you know not how you came by your Faith , suspect your selves ; as we suspect Men to have stolen goods when they know not how they came by them . 2. True Faith is at first minute and small , like a grain of Mustard seed ; it is full of doubts and fears ; it is smoaking flax ; it smoaks with desire , but doth not flame with comfort ; it is so small , that a Christian can hardly discern whether he hath Faith or no. 3. True Faith is long in working , non sit in instanti — It costs many searchings of heart ; many Prayers , and Tears ; there is a spiritual Combat ; the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born ; they whose Faith is per saltum , they leap out of sin into a confidence that Christ is theirs ; I say as Isaac concerning his Sons Venison , Gen. 27.20 . How is it that thou hast found it so quickly ? How is it that thou comest by thy Faith so soon ? The Seed in the Parable which sprung up suddenly withered , Mark. 4.5 . Solent praecocia subito flaccescere . 4. True Faith is ioyn'd with Sanctity ; as a little Bezoar is strong in operation , and a little Musk sweetens ; so a little Faith purifies ; 1 Tim. 3.9 . Holding the mistery of Faith in a pure Conscience . Faith though it doth but touch Christ , fetcheth an healing vertue from him . Justifying Faith doth that in a spiritual sence , which miraculous Faith doth ; it removes the Mountains of sin , and casts them into the Sea of Christs ●lood . 5. True Faith will trust God without a Pawn . Though a Christian be cut short in Provisions , the Fig-tree doth not blossom , yet he will trust in God : Fides Famem non formidat — Faith fears not Famine . God hath given us his Promise as his Bond , Psal. 37.3 . Verily thou shalt be fed ; Faith puts this Bond in suit : God will rather work a Miracle than His promise shall fail . He hath cause to suspect his Faith , who saith he trusts God for the greater , but dares not trust him for the lesser ; he trusts God for Salvation , but dares not trust him for a livelihood 6. True Faith is Prolifical , it brings for Fruit ; Faith hath Rachel's Beauty , and Leah's Fruitfulness : Fides pinguescit operibus , Luther , Faith is full of good works ; Faith believes as if it did not work , and it works as if it did not believe ; Faith is the spouslike grace which marries Christ , and good works are the Children which Faith bears ; by having such a Faith we may know the kingdom of God is within us : Grace is certainly in our Hearts . 3. We may know the kingdom of Grace is come into our hearts , by having the noble grace of Love : Faith and Love are the two Poles on which all Religion turns ; Cant. 1.4 . The Vpright love thee . True Love is to love God out of Choice ; Love turns the Soul into a Seraphin , it makes it burn in a flame of Affection : Love is the truest Touchstone of Sincerity : Love is the Queen of the Graces , it commands the whole Soul , 2 Cor. 5.4 . If our Love to God be Genuine and Real , we let him have the Supremacy , we set him in the highest room of our Soul , we give him the purest of our Love ; Cant. 8.2 . I would cause thee to drink of spiced wine , of the juice of my Pomgrenate . If the Spouse had any thing better than other , a Cup more juicy and spiced , Christ should drink of that : We give the Creature the Milk of our Love , but God the Cream . In short , if we love God aright , we love his Laws ; we love his picture drawn in the Saints , by the Pencil of the Holy Ghost ; we love his Presence in his Ordinances . Sleidan saith , the Protestants in France had a Church which they call'd Paradise ; as if they thought themselves in Paradise , while they had Gods Presence in his Sanctuary . The Soul that loves God , loves his appearing , 2 Tim. 4.8 . It will be a glorious appearing to the Saints , when their Union with Christ shall be compleat , then their joy shall be full . The Bride longs for the marriage day : The Spirit and the Bride say come , Even so come Lord Iesus , Rev. 22.17 . By this Sacred Love we may know the Kingdom of God is within us . 4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion ; 1 Pet. 2.5 . Ye are an holy priesthood to offer up spiritual sacrifices . Spiritualizing Duty consists in three things . 1. Fixedness of Mind . 2. Fervency of Devotion . 3. Uprightness of Aim . 1. Fixedness of Mind : Then we Spiritualize Duty when our Minds are fixed on God ; 1 Cor. 7.35 . That ye may attend on the Lord without distraction . Though impertinent thoughts sometimes come into the heart in Duty , yet they are not allowed , Psal. 119.13 . they come as unwelcome guests , which are no sooner spyed but they are turned out . 2. Fervency of Devotion ; Rom. 12.11 . Fervent in Spirit , serving the Lord : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 'T is a Metaphor alludes to Water that seeths and boyls over ; so the Affections boyl over , the Eyes melt in tears , the Heart flowes in holy ejaculations . We not only bring our offering to God but our hearts . 3. Uprightness of Aim : An heart that is upright hath three ends in Duty . 1. That he may grow more like God : As Moses on the Mount had some of Gods Glory reflected on him ; his face shined . 2 That he may have more communion with God ; 1 Iohn 1.6 . our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our fellowship is with the Father . 3. That he may bring more Glory to God , 1 Pet. 4.11 . Phil. 1.20 . That Christ may be magnified . Sincerity aimes at God in all ; though we shoot short yet we take a right aim : This is a sure evidence of Grace , the Spiritualizing Duty . The Spirits of Wine are best ; so is the Spiritual part of Duty . A little Spiritualness in Duty is better than all the gildings of the Temple , or outward pompous Worship , which doth so dazzle carnal eyes . 5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin ; Psal. 119.104 . I hate every false way : Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. against the whole kind . Hatred is implacable . Anger may be reconciled , hatred cannot . A gracious Soul not only forsakes sin , ( as a Man forsakes his Country never to return to it more ) but hates sin ; as there 's an antipathy between the Crocadile and the Scorpion . If the Kingdom of God be within us , we not only hate sin for Hell , but we hate it as Hell ; as being contrary to Gods Holiness and our Happiness . 6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience : As a Servant gives up himself to his Master , as a Wife gives up her self to her Husband , so we give up our selves to God by obedience ; and this obedience is , 1. Free ; as that is the sweetest honey which drops from the comb . 2. Uniform ; we obey God in one thing as well as another , Psal. 119.6 . Then shall I not be ashamed ; or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I shall not blush when I have respect to all thy commandments . A good Christian is like a pair of Compasses , one foot of the Compass stands upon the Centre , the other part of it goes round the Circle ; so a Christian by Faith stands on God the Centre , and by Obedience goes round the Circle of Gods Commandments , a sign the Kingdom of Grace is not come into the heart , when it doth not reign there by universal Obedience . Hypocrites would have Christ to be their Saviour , but they pluck the government from his shoulders , they will not have him rule ; but he who hath the Kingdom of God within him , submits chearfully to every command of God ; he will do what God will have him do , he will be what God will have him be . He puts a blank Paper into Gods hand , and saith , Lord , write what thou wilt , I will subscribe . Blessed is he that can find all these things in his Soul ; He is all glorious within , Psal. 45.13 . he carries a Kingdom about him ; and this Kingdom of Grace will certainly bring to a Kingdom of Glory . I shall answer some Doubts and Objections a Christian may make against himself . Object . I Fear the Kingdom of Grace is not yet come into my heart ? Answ. When a Christian is under temptation , or Grace lies dormant , he is not fit to be his own judge , but in this case he must take the witness of others who have the Spirit of discerning : But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart . Object . 1. I cannot discern Grace ? Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it . The Cup was in Benjamins sack , though he did not know it was there ; thou mayest have Faith in thy heart , the Cup may be in thy sack , though thou knowest it not . Old Iacob wept for his Son Ioseph , when Ioseph was alive ; thou mayest weep for want of Grace when Grace may be alive in thy heart . The seed may be in the ground when we do not see it spring up ; the seed of God may be sown in thy heart , though thou dost not perceive the springing of it up ; think not Grace is lost because it is hid . Object . 2. Before the Kingdom of Grace come into the heart there must be some preparation for it ? The fallow ground of the heart must be broken up ; I fear the plough of the Law hath not gone deep enough , I have not been humbled enough , therefore I have no Grace ? Answ. God doth not prescribe a just proportion of sorrow and humiliation : The Scripture mentions the truth of sorrow but not the measure : Some are more flagitious ●inners than others , these must have a greater degree of humiliation . A knotty piece of Timber requires more wedges to be driven into it : Some Stomachs are fouler than others , therefore need stronger Physick . But wouldst thou know when thou hast been humbled enough for sin ? 1. When thou art weary of thy sin , and sick of love to Christ. What doth God require sorrow for , but as sawce to make Sin rellish bitter , and Christ sweet . 2. When thou art willing to let go thy sins . Then the Gold hath lain long enough in the Furnace when the dross is purged out ; so when the love of sin is purged out , a Soul is humbled enough to divine acceptation , though not to divine satisfaction . Now if thou art humbled enough , ( though not so much as others ) what needs more ? Frustra fit per plura , &c. If a Needle will let out the Imposthume , what needs a Launce ? Be not more cruel to thy self than God would have thee . Object . 3. If the Kingdom of God were within me , it would be a Kingdom of Power , it would inable me to serve God with vigour of Soul , but I have a spirit of infirmity upon me , I am weak and impotent , and untuned to every holy action ? Answ. There is a great difference between the weakness of Grace and the want of Grace . A Man may have Life though he be sick and weak . Weak Grace is not to be despised , but cherished . Christ will not break the bruised reed . Do not argue from the weakness of Grace to the nullity . 1. Weak Grace will give us a Title to Christ as well as a strong . Weak Faith justifies as well as a strong . A weak hand of Faith will receive the Almes of Christs merit . 2. Weak Faith is capable of growth . The seed springs up by degrees ; first the blade and then the ear , and then the full corn in the ear ; the Faith that is strongest was once in its infancy . Grace is like the waters of the Sanctuary which did rise higher and higher : Be not discouraged at thy weak Faith ; though it be now but blossoming it will by degrees come to more maturity . 3. The weakest Grace shall persevere as well as the strongest . A sucking Child was as safe in the Ark as Noah . An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint . Object . 4. I fear the Kingdom of Grace is not yet come , because I find the Kingdom of Sin so strong in me . Had I Faith it would purifie my heart , but I find much Pride , Worldliness , Passion . Answ. The best of the Saints have remainders of corruption ; Dan. 7.12 . They had their dominion taken away , yet their lives were prolonged for a season : So in the regenerate , though the dominion of sin be taken away , yet the life of it is prolonged for a season . What pride was there in Christs own Disciples , when they strove which should be greatest . The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people , and make them prize Christ the more ; but because you find corruptions stirring , do not therefore presently un-saint your selves , and deny the Kingdom of Grace to be come into your Souls : That you feel sin is an evidence of Spiritual Life , that you mourn for sin , what are these tears but fruits of love to God ? That you have a combate with sin argues antipathy against it ; those sins which you did once wear as a crown on your head , are now as fetters on the leg , is not all this from the Spirit of Grace in you ? Sin is in you as poyson in the body , which you are sick of , and use all Scripture-antidotes to expel . Should we condemn all those who have the in-dwelling of sin ; nay , who have had sin ( at some times ) prevailing , we should blot some of the best Saints out of the Bible . Object . 5. Where the Kingdom of Grace comes , it softens the heart , but I find my heart frozen and congealed into hardness , I can hardly squeeze out one tear ? Do Flowers grow on a Rock , can there be any Grace in such a rocky heart ? Answ. 1. There may be grief , where there are no tears : The best sorrow is rational . In your judgment you esteem sin the most hyperbolical evil , you have a disgust and displacency against sin ; this is a rational sorrow , and such as God will accept . 2. A Christian may have some hardness in his heart , yet not have an hard heart ; subjectum a praestantiori parte . A field may have Tares in it , yet we call it a field of Wheat ; in the best heart is a mixture of hardness , yet because there is some softness and melting God looks upon it as a soft heart ; therefore Christian dispute not against thy self ; if thou canst find but one thing , that the frame and temper of thy Soul be holy ; art thou still breathing after God , delighting in him , is the complexion of thy Soul Heavenly ? Canst thou say as David , Psal. 139.17 . When I awake I am still with thee . As Colours laid in Oyl , or a Statue carved in Gold , abide , so doth an holy complexion , the Soul is still pointing towards God : If it be thus with thee , assure thy self the Kingdom of Grace is come into thy Soul ; be not unkind to God to deny any work of his Spirit which he hath wrought in thee . VSE I. Of Exhortation , Labour to find that this Kingdom of Grace is set up in your hearts ; while others aspire after Earthly Kingdoms , labour to have the Kingdom of God within you ; Luke 17.21 . The Kingdom of Grace must come into us before we can go into the Kingdom of Glory . Motives , 1. Motive . This Kingdom of God within us is our Spiritual Beauty ; the Kingdom of Grace adorns a person , and sets him off in the eyes of God and Angels : This makes the Kings daughter all glorious 〈◊〉 ; Psal. 45.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Grace sheds a glory and lustre upon 〈◊〉 Soul. As the Diamond to the Ring , so is Grace to the Soul. An heart beautified with Grace , hath the King of Heavens picture hung in it . 2. Motive . The Kingdom of Grace set up in the heart is our Spiritual Defence . Grace is called the armour of light , Rom. 13.12 . It is light for beauty , and armour for defence . He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power , Col. 1.11 . he hath the shield of Faith , the helmet of Hope , the breast-plate of Righteousness : This armour can never be shot through , it fortifies a Christian against the assaults of Temptation , and the terrours of Hell. 3. Motive . The Kingdom of Grace set up in the heart brings Peace with it , Rom. 14.17 . The kingdom of God is righteousness and peace : There is a secret Peace breeds out of Holiness . Peace is the best Blessing of a Kingdom : Pax una triumphis innumeris melior — The Kingdom of Grace is a Kingdom of Peace ; Grace is the root , Peace is the flower grows out of it , it is Pax in procella , such Peace that no worldly affliction can shake . The doors of Solomons Temple were made of Olive-tree , carved with open flowers , 1 Kings 6.32 . in a gracious heart is the olive of Peace , and the open flowers of Joy. 4. Motive . The Kingdom of Grace enricheth the Soul : A Kingdom hath its riches . A Believer is said to be rich in faith , Iam. 2.5 . how rich is he who hath God for his God , who is heir to all the Promises ; Heb. 6.17 . A Man may be rich in Bills and Bonds ; a Believer , though he may say as Peter , Silver and gold have I none , Acts 3.6 . yet he is rich in Bills and Bonds , he is Heir to all Gods Promises ; and to be Heir to the Promise is better than to be Heir to the Crown . 5. Motive . When the Kingdom of Grace comes it doth fix and establish the heart ; Psal. 57.7 . O God my heart is fixed . Before the Kingdom of Grace comes , the heart is very unfixed and unsettled , like a Ship without a ballast , like Quick-silver that cannot be made to fix ; but when the Kingdom of Grace comes it doth stabilire animum , it fixeth the heart upon God ; and when the heart is fixed , it rests quiet as in its center . 6. Motive . This Kingdom of Grace is distinguishing ; it is a sure pledge of Gods love . God may give Kingdoms in anger , but where ever the Kingdom of Grace is set up it is in love ; God cannot give Grace in anger : The Crown alwayes goes with this Kingdom ; let us therefore be ambitious of this Kingdom of Grace . Quest. How shall we do to obtain this Kingdom ? Answ. 1. In General , Take pains for it : We cannot have the World without labour , and do we think to have Grace ? If thou seekest her as silver , Prov. 2.3 . A Man may as well expect a crop without sowing , as Grace without labour . We must not think to have Grace as Israel had Manna , they did not plough or sow , but it was rained down from Heaven upon them ; no , we must operam dare , take pains for Grace . Our Salvation cost Christ blood , it will cost us sweat . 2. Let us go to God to set up this Kingdom of Grace in our hearts ; God is called the God of all grace , 1 Pet. 5.10 . Say , Lord , I want this Kingdom of Grace , I want an humble believing heart , O enrich me with Grace , let thy Kingdom come ; and be importunate suitors . As Achsah said to her Father Caleb , Iosh. 15.19 . Thou hast given me a south-land , give me also springs of water : So Lord , thou hast given me enough of the World , here is a South-land , but Lord give me the upper springs of Grace , let thy Kingdom come . What is the Venison thou hast given me without the Blessing : When we are importunate with God , and will take no denyal , then he will set up his Kingdom within us . 3. Keep close to the Word preached ; the Word preached is virga virtutis ; the rod of Gods strength , it is the great engine God useth for the setting up the Kingdom of Grace in the heart ; Rom. 10.17 . Faith comes by hearing : Though God could work Grace immediately by his Spirit , or by the ministry of Angels from Heaven , yet he chooseth to work by the Word preached ; this is the usual means by which he sets up the Kingdom of Grace in the heart ; and the reason is , because he hath put his divine sanction upon it , he hath appointed it for the means of working Grace , and he will honour his own Ordinance : 1 Cor. 1.21 . What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan , only this , because God did appoint and sanctifie the Waters of Iordan to heal and not the other : Therefore let us keep to the Word preached , because the power of God goes along with it . VSE II. Such as have this Kingdom of God set up in them , it calls for gratulation and thanksgiving : What will you be thankful 〈…〉 not for a Kingdom ? Grace is the best Blessing , it is the result and product of Gods electing love : God in setting up his kingdom of grace , hath done more for you ●han if he had made you Kings and Queens ; for now you are born of God , and of the Blood-Royal of Heaven . O admire and exalt free Grace ; Make Gods p●●ise glorious , Psal. 66.2 . The Apostle seldom mentions the work of Grace , but he joyns praise , Col. 1.12 . Giving thanks to the Father , who hath made us meet for the inheritance of the Saints in light . If God hath crowned you with the Kingdom of Grace , do you crown him with your Praises . 2. The Second thing intended by our Saviour in this Petition is , That the Kingdom of Grace may encrease , that it may come more into us : And this may answer a Question : Quest. Why do we pray , Thy Kingdom come , when the Kingdom of Grace is already come into the Soul ? Answ. Though the kingdom of grace be already come into us , yet still we must pray , Thy Kingdom come ; namely , that grace may be encreased , and that this kingdom may flourish still more in our Souls . Till we come to live among the Angels we shall need to pray this Prayer , Thy Kingdom come , Lord , let thy kingdom of grace come in more power into my Soul , let grace be more augmented and encreased . Quest. 1. When doth the Kingdom of Grace increase in the Soul , when is it a flourishing Kingdom ? Answ. 1. When a Christian hath further degrees added to his graces , there 's more oyl in the lamp ; his knowledge is clearer , his love is more inflamed : Grace is capable of degrees , and may rise higher as the Sun in the Horizon . It is not with us as it was with Christ , who received the Spirit without measure ; Iohn 3.34 . Christ could not be more holy than he was ; but our Grace is receptive of further degrees , we may have more sanctity , we may add more cubits to our spiritual stature . 2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had ; Iob 17.9 . He that hath clean hands shall be stronger and stronger . Hebr. Iosiphometz , He shall add to his strength . A Christian hath strength to resist temptation , to forgive his enemies , to suffer affliction ; 't is not easie to suffer , a Man must deny himself ere he take up the Cross : The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place , 1 Sam. 14.4 . There was a sharp rock on the one side , and a sharp rock on the other : It requires much strength to climb up this rocky way . That Grace which will carry us through Prosperity , will not carry us through Sufferings : The Ship needs stronger tackling to carry it through a storm than a calm . Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting ; here is the kingdom of grace increased . What mighty strength of grace had he who told the Emperour Valentinian , you may take away my Life , but you cannot take away my love to the Truth . 3. Then the Kingdom of Grace encreaseth , when a Christian hath most conflict with Spiritual Corruptions ; he not only abstains from gross Evils , but hath a Combat with inward , hidden , close Corruptions ; as Pride , Envy , Hypocrisy , vain Thoughts , carnal Confidence , these are spiritual Wickednesses , and do both defile , and disturb ; 2 Cor. 7.1 . Let us cleanse our selves from all filthiness of Flesh and Spirit . Which shows there are two sorts of Corruptions , one of the Flesh , the other of the Spirit ; when we grieve for , and combat with spiritual Sin , ( as being the Root of all gross sins ) Now the Kingdom of Grace encreaseth , and spreads its Territories in the Soul. 4. Then the kingdom of grace flourisheth , when a Christian hath learned to live by Faith ; Gal. 2.20 . I live by the Faith of the Son of God. There is the Habit of Faith , and the drawing of this Habit into exercise : For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness , and make Christ all in Justification ; to live on the Promises as the Bee on the Flower , and suck out the sweetness of them ; to trust God where we cannot trace him ; to believe his Love thorough a Frown ; to perswade our selves when he hath the Face of an Enemy , yet he hath the Heart of a Father ; when we are arrived at this , here is the Kingdom of Grace flourishing in our Souls . 5. When a Christian is arrived at holy Zeal : Numb . 25.13 Phinehas was zealous for his God. Zeal is the Flame of the Affections , it turns a Saint into Seraphim : A zealous Christian is impatient when God is dishonoured , Rev. 2.2 . he will wrestle with difficulties , he will swim to Christ through a sea of blood , Act. 21.13 . Zeal loves truth when it is dispised and opposed : Psal. 119.126 . They have made void thy Law , therefore I love thy Law. Here is grace encreasing like the Sun in the Horizon : Zeal resembles the Holy Ghost . Acts. 2.2 . There appeared cloven Tongues like as of fire , and it sate upon each of them . Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them . 6. Then the Kingdom of Grace encreaseth , when a Christian is as well diligent in his particular Calling , as devout in his general . He is the wise Christian that carries things equally , that doth so live by Faith , that he lives in a Calling : Therefore it is worth our Notice , when the Apostle had exhorted the Thessalonians to encrease in grace , 1 Thess. 4.10 . he presently adds , ver . 11. And that ye do your own business , and work with your hands . This is a sign grace is encreasing , when Christians go chearfully about their Calling : Indeed to be all the day in the Mount with God , and to have the Mind fixed on glory , is more sweet to a Mans self , and is an Heaven upon Earth : But to be conversant in our Callings is more profitable to others . I may allude to that of St. Paul , To be with Christ is best for me ; yet to abide here is more needful for you , Phil. 1.24 . So to converse with God in Prayer , and sweet Meditation all the Week long , is more for the Comfort of a Man 's own Person ; but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs : 'T is not good to be as the Lillies , which toyl not , neither do they spin . It shows the encrease of grace when a Christian keeps a due Decorum . He joins Piety and Industry , when zeal runs forth in Religion , and Diligence is put forth in a Calling . 7. Then the Kingdom of grace encreaseth , when a Christian is established in the belief and love of the Truth . The heart by nature is as a Ship without Ballast , it wavers and fluctuates . Beza writes of one Bolezius , his Religion changed as the Moon and Planet Mercury Such as are wandering stars , will be falling stars : But when a Soul is built on the Rock Christ , and no winds of Temptation can blow it away ; now the kingdom of grace flourisheth . One calls Athanasius , Adamas Ecclesiae , an invincible Adamant , in respect of his stability in the Truth , Col. 2.7 . rooted and built up in him ; the rooting of a Tree evidenceth the growth . 8. Then the kingdom of grace encreaseth in a Man 's own Heart , when he labours to be instrumental , to set up this kingdom in others : Though it is the greatest benefit to have grace wrought in our selves , yet it is the greatest honour to be instrumental to work it in others ; Gal. 4.19 . of whom I travail in birth , till Christ be formed in you . Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants : Such as are godly Parents , let not God alone by prayer , till you see grace in your Children : What a comfort would it be to you , to be both the Natural , and the Spiritual Fathers of your Children . Austin saith his Mother Monica travailed with greater care and Pain for his new birth , then his natural . This shows the encrease of grace , when we labour to see the kingdom of grace set up in others ; then the water abounds in the River , when it overflows , and runs into the Meadows ; then grace encreaseth in the Soul , when it hath influence upon others , and we endeavour their Salvation . 2. Quest. Wherein appears the needfulness of this , that the Kingdom of Grace should be encreased ? 1. This is Gods design in keeping up a standing Ministry in the Church , to encrease the kingdom of grace in mens hearts ; Eph. 4.8 . He gave Gifts unto Men , that is , Ministerial Gifts : Why so ? ver . 12. for the edifying of the Body of Christ ; not only for Conversion , but for augmentation : Therefore the Word preached is compared not only to Seed , but to Milk ; because by this Breast-milk God designs our growth in grace . 2. We had need have the kingdom of grace encrease , in respect we have a great deal of work to do , and a little grace will hardly carry us thorow ; a Christians Life is laborious ; so many Tentations to resist ; so many Promises to believe ; so many Precepts to obey , that it will require a great deal of grace : A Christian must not only pray , but pray fervently , Iam. 5.16 . not only repent , but be zealous and repent , Rev 3.19 . not only love , but be sick of Love , Cant. 2.5 . How had he need therefore have the kingdom of grace enlarged in his Soul , as his work encreaseth upon him , so his grace had need encrease . 3. If the kingdom of grace doth not encrease , it will decay , Rev. 2.4 . Thou hast left thy first love ; grace for want of encreasing is sometimes like a Winter Plant , all the Sap runs to the root , and it looks as if it were dead , Rev. 3.2 . Strengthen the things that remain , which are ready to dye : Though grace cannot expire , it may wither , and a withering Christian loseth much of his Beauty and Fragrancy ; what great need then have we to pray Thy Kingdom come , that this kingdom of grace may be encreased ; if grace be not improved it will soon be impaired : A Christian for want of encreasing his grace loseth his strength , he is like a sick Man , that cannot either walk , or work ; his prayers are sick and weak , he is as if he had no life in him , his Faith can hardly fetch breath , and you can scarce feel the Pulse of his Love to beat . 4. To have grace encreasing is suitable to Christianity : Christians are called Trees of Righteousness , Isa. 61.3 . The Saints are not only Jewels for sparkling Lustre , but Trees for growth , they are called the Lights of the World , Phil 2.15 . Light is still encreasing . First there is the Crepusculum or Day-break , and so it shines brighter to the Meridian . They who are the Lights of the World must encrease till they come to the Meridian of Glory . Not to grow is suspicious ; painted things grow not . 5. As the Kingdom of Grace increaseth , so a Christians Comforts increase . Comfort belongs to the bene esse , or well-being of a Christian ; it is like sweet-meat , delicious to the taste , Psal. 94.19 . The more grace , the more joy ; as the more Sap in the Root , the more Wine in the Grape . Who did more increase in Grace than David , and who more in Consolation ? Psal. 4.7 . Thou hast put Gladness in my heart : Grace turns to joy , as the Milk to cream . 3 Qu. How may they be comforted , who bewail their want of growth , and weep that they cannot find the Kingdom of Grace encrease ? Resp. 1. To see and bewail our decay in Grace , argues not only the life of Grace , but growth . 'T is a sign a Man recovers and gets strength , when he feels his weakness : It is a step forward in Grace to see our Imperfections : The more the Spirit shines in the Heart , the more evil it discovers : A Christian thinks it worse with him then it was , whereas his Grace may not grow lesser , but his Light greater . 2. If a Christian doth not encrease in one Grace , he may in another ; if not in knowledge , he may in Humility . If a Tree doth not grow so much in the Branches , it may in the Root ; to grow downwards in the Root is a good growth . 3. A Christian may grow less in Affection , when he grows more in Iudgment . As a Musician when he is Old , his fingers are stiff , and not so nimble at the Lute as they were , but he plays with more Art and Judgment than before : So a Christian may not have so much Affection in Duty as at the first Conversion , but he is more solid in Religion , and more setled in his Judgment than he was before . 4. A Christian may think he doth not encrease in Grace , because he doth not encrease in Gifts ; whereas there may be a decay of natural parts , the Memory and other Faculties , when there is not a decay of Grace . Parts may be impaired when Grace is improved : Be not discouraged , it is better to decay in parts and be enlarged in Grace , then to be enlarged in parts , and to decay in Grace . 5. A Christian may encrease in Grace , yet not be so sensible of it : The Seed may grow in the Earth , when we do not perceive it to spring up : The Grace may grow in time of Desertion , and not be perceived . So I have done with the first thing intended in this Petition , Thy Kingdom come ; we pray that the Kingdom of Grace may come into our Hearts , and that it may encrease and flourish . I should come to the second thing intended in this Petition , that the Kingdom of Glory may hasten , and that we may in due time be translated into it . When we pray thy Kingdom come , here is something positively intended ; we pray , 1. That the Kingdom of Grace may be set up in our Hearts . 2. That it may encrease and flourish . 3. That the Kingdom of Glory may hasten , and that God would in his due time translate us into it . 1. What this Kingdom of Glory is . 2. What are the Properties of it . 3. Wherein it exceeds all other Kingdoms . 4. When this Kingdome comes . 5. Wherein appears the Certainty of it . 6. Why we should pray for its coming . 1. What this Kingdom of Glory is . Answ. By this Kingdom is meant that glorious Estate which the Saints shall enjoy , when they shall reign with God and Angels for ever . If a Man stand upon the Sea-shore , he cannot see all the Dimensions of the Sea , the length , breadth , and depth of it ; yet he may see it is of a vast Extension . So though the Kingdom of Heaven be of that incomparable Excellency , that neither Tongue of Man , or Angels can express , yet we may conceive of it to be an exceeding glorious thing , such as eye hath not seen . Concerning the Kingdom of Heaven , I shall show , What , 1. It Implies . 2. It imports . 1. What it implies . Answ. It implies , A blessed Freedom from all Evil. 2. What it imports . Answ. It Imports glorious Fruition of all good . 1. What the Kingdom of Heaven implies . Resp. It implies a blessed freedom from all evil . 1. A freedom from the Necessities of Nature : We are in this Life subject to many Necessities : We need Food to nourish us , Cloathes to cover us , Armour to defend us , Sleep to refresh us : But in the Kingdom of Heaven there is no need of these things ; and it is better not to need them then to have them ; as it is better not to need Crutches , then to have Crutches . What need will there be of Food when our Bodies shall be made spiritual ; 1 Cor. 15.44 . Though not spiritual for substance , yet for qualities . What need will there be of Clothing , when our Bodies shall be like Christs glorious Body ; what need will there be of Armour when there is no Enemy ; what need will there be of Sleep when there is no Night , Rev. 22.5 . The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed . 2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature . Since the Fall our Knowledge hath suffered an Eclipse . 1. Our Natural Knowledge is imperfect , it is checkered with Ignorance . There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard Knots in Nature , which we cannot easily unty : Why the Sea should be higher then the Earth , yet not drown it ? What way the Light is parted ▪ Iob 38.24 . What is the reason of all the occult Qualities , Sympathies , and Antipa●●●es ? He who sees clearest hath a Mist before his Eyes . Socrates said on his Death-bed , there were many things he had yet to learn. Our Ignorance is more then our Knowledge . 2. Our Divine Knowledge is imperfect ; we know but in part , said Paul , 1 Cor. 13.9 . though he had many Revelations , and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity ; Iob 11.7 . Canst thou by searching find out God ? our narrow Capacities will no more contain the Trinity , then a little Glass-Vial will hold all the Water in the Sea ; we cannot unriddle the Mistery of the Incarnation ; the Humane Nature assumed into the Person of the Son of God ; the Humane Nature not God , yet united with God : We see now in aenigmate , in a Glass darkly : but in the Kingdom of Heaven the Vail shall be taken off , all Imperfections of Nature shall be done away . When the Sun-light of Glory shall begin to shine in the Heavenly Horizon , all dark shadows of Ignorance shall flye away , our Lamp of Knowledge shall burn bright , we shall have a full knowledge of God , though not know him fully . 3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life . God enacted a Law in Paradise , In the sweat of thy Brows thou shalt eat Bread , Gen. 3.9 . There is the Labour of the Hand in Manufacture , and the Labour of the Mind in Study ; Eccl. 1.8 . All things are full of Labour ; but in the Kingdom of Heaven we shall be freed from our Labours . ( 1. ) There needs no Labour , when a Man hath got to the Haven he hath no more need of failing . In Heaven there needs no Labour , because the Saints shall have that Glory which they laboured for . ( 2. ) There shall be no Labour , Rev. 14.13 . They rest from their Labours . As God when he had finished the Work of Creation rested from his Labours , Gen. 2.2 . So when the Saints have finished the Work of Sanctification , they rest from their Labours . Where should there be rest but in the Heavenly Center ? Not that this sweet rest in the Kingdom of Heaven excludes all Motion , for Spirits cannot be idle ; but the Saints Glorified shall rest from all wearisome Imployment ; it shall be a labour full of ease , a Motion full of Delight : The Saints in Heaven shall love God , and what labour is that ? Is it any Labour to love Beauty ? They shall praise God , and that sure is delightful ▪ When the Bird sings , it is not so much a Labour as a pleasure . 4. In the Kingdom of Heaven we shall be freed from Original Corruption : This is causa causati , the root of all Actual Sin. There would be no Actual Sin if there were no Original ; there would be no Water in the Stream , if there were none in the Fountain . Original Sin is incorporated into our Nature , 't is as if the whole mass of Blood were corrupted . This makes a Christian weary of his Life ; he offends that God whom he loves . What would a Christian give to have his Chains taken off , to be rid of vain thoughts . How did Paul ( that bird of Paradise ) bemoan himself for his Sins , Rom. 7.24 . we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace ; is not without some dregs of Corruption ; but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : What a blessed time will that be , never to grieve Gods Spirit more . In Heaven are Virgin Souls ; there is Beauty which is not stained with Lust ; nothing enters there that defiles : Rev. 21.27 . 5. In the Kingdom of Heaven we shall be freed from all sorrows , Rev. 21.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There shall be no more sorrow . Our Life here is interlarded with trouble , Psal. 31.10 . either Losses grieve , or Law-suits vex , or Unkindness breaks the heart . We may as well separate moisture from Air , or weight from Lead , as Troubles from Mans Life ; Quid est diu vivere nisi diu torqueri ? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away . Here the Saints sit by the Rivers weeping , but one smile from Christs Face will make them forget all their Sufferings ; their Water then shall be turned into Wine , their Mourning into Musick . 6. We shall in the Kingdom of Heaven be freed from the immodesty of temptation . Satan is not yet fully east into Prison , but is like a Prisoner that goes under bail , he walks about tempting , he labours to trappan us into sin , he is either laying of snares or shooting of darts . Stat in procinctu Diabolus . He laid a train of temptation to blow up the castle of Iobs Faith. This is a great grief to a Believer to be followed with temptations to sin , as it is for a Virgin to have her Chastity assaulted ; but in the Kingdom of Heaven the Saints shall be freed from the Red Dragon ; he is cast out of Paradise , and shall be for ever lock'd up in Chains ; Iude 6 : 7. In the Kingdom of Heaven we shall be freed from all vexing cares . The Greek word for care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes from a Primitive that signifies to cut the heart in pieces . Care discruciates the Mind , it wasts the Spirits , it eats out the comfort of Life . Care is an evil spirit that haunts us . Care to prevent future dangers and preserve present co 〈…〉 ▪ all care is full of fear , and fear is full of torment ; 1 Iohn 4.18 . God threatens it as a Judgment , Ezek. 12.19 . They shall eat their bread with carefulness . Every Comfort hath its Care , as every Rose its Prickle ; but in the Kingdom of Heaven we shall shake off this viper of Care. What needs a Saint glorified to take any Care , who hath all things provided to his hand ? There is the Tree of Life , bearing all sorts of Fruit. When the Heart shall be freed from Sin , the Head shall be freed from Care. 8. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples . In this Life the best Saint hath his doubtings , as the brightest Star its twinkling . If there were no doubtings there would be no unbelief : Assurance it self doth not exclude all doubting , Psal. 26.3 . Thy loving kindness is before mine eyes ; but at another time , Psal. 89.49 . Lord , where are thy former loving kindnesses ? A Christian is like a Ship at Anchor , which though it be safe , yet it may sometimes be tossed upon the Water . Sometimes a Christian questions his interest in Christ , and his title to the Promise ; and these doubtings , as they eclipse a Christians Comfort , so they are a bearing false witness against the Spirit : But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings ; then a Christian shall say as Peter , Now I know of a surety that the Lord hath sent his Angel , and delivered me , Acts 12.11 . So , now I know that I am passed from Death to Life , now I am got beyond all Rocks , I have shot the gulph , now I am in my Saviours embraces for ever . 9. We shall in the Kingdom of Heaven be freed from all society with the Wicked . Here we are forced sometime to be in their company ; Psal. 120.5 . Wo is me that I dwell in Mesech , and sojourn in the tents of Kedar . Kedar was Ishmaels Son , whose Children dwelt in Arabia , a profane , barbarous People . Here the Wicked are still raising Persecutions against the Godly , and crucifying their eares with their Oaths and Curses . Christs Lilly is among Thorns , but in the Heavenly Kingdom there shall be no more any pricking bryar ; Matth. 13.41 . The Son of man shall send forth his Angels , and they shall gather out of his kingdom all things that offend . As Moses said , Exod. 14.13 . Stand still and see the salvation of the Lord , for the Egyptians whom ye have seen to day ye shall see them again no more for ever : So will God say , Stand still and see the Salvation of God ; these your enemies that vex and molest you , you shall see them again no more for ever : At that day God will separate the precious from the vile ; then Christ will throughly purge his Floor , he will gather the Wheat into the Garner , and the Wicked , which are the Chaff , shall be blown into Hell. 10. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure . Here God may be angry with his People . Though he hath the heart of a Father , he may have the look of an enemy ; this is sad . As when the Sun is gone the Dew falls ; when the Light of Gods Face is gone , Tears drop from the Saints Eyes ; but in the Kingdom of Heaven there shall be no spiritual eclipses , there shall never appear any tokens of Gods displeasure ; the Saints shall have a constant aspect of Love from God , they shall never complain any more , as Cant. 5.6 . My beloved hath withdrawn himself . 11. We shall in the Kingdom of Heaven be freed from all Divisions . That which is the saddest thing in the World is to see divisions among them that are good . 'T is sad that such as have one Faith , yet should not be of one Heart ; Ephraim envies Iudah , and Iudah vexeth Ephraim : 'T is matter of tears to see those who are united to Christ to be divided one from another . The Soldiers spear pierced Christs side , but the divisions of Saints wound his heart ; but in the Kingdom of Heaven there shall be no vilifying one another , or censuring : Those who before could hardly pray together , shall praise God together , there shall not be one jarring string in the Saints Musick 12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction . What Solomon saith of Wisdom , Iob 28.14 . The depth saith , it is not in me : and the sea saith , it is not with me : The same may I say concerning satisfaction , every Creature faith , It is not in me . Take things most pleasing , and which we promise our selves most content from , still out the Spirits and purest Quintessence of them , and we shall say as he did , Eccles. 2.11 . And behold all was vanity . God never did or will put a satisfying vertue into any Creature . In the sweetest musick the World makes , either there is some string wanting , or out of tune . Who would have thought that Haman , who was so great in the Kings favour , He set his seat above all the princes of the provinces , Esther 3.1 . yet for want of the bowing of a knee , he was dissatisfied ; but in the Kingdom of Heaven we shall be freed from these dissatisfactions . The World is like a Landskip , you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them , but you may enter into the Joyes of Heaven , Enter thou into the joy of thy Lord ; the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand ; I shall be satisfied when I awake with thy likeness : Psal. 17.15 . Thus you see what the Kingdom of Glory implyes ; Namely , A Blessed Freedom from all Evil. 13. We shall in the Kingdom of Heaven be freed from the Torments of Hell , 1 Thess. 1.10 . Iesus which delivered us from the wrath to come . ( 1. ) The multiplicity of these Torments . In this Life the Body is usually exercised but with one pain , the Stone or Head-ache , but in Hell there is a diversity of Torments , there is Darkness to affright , Fire to burn , a Lake of Sulphur to choke , Chains to bind , the Worm to gnaw . ( 2. ) The Torments of Hell will sieze upon every part both of Body and Soul ; the Eyes shall be tortured with the sight of Devils , the Tongue that hath swore so many Oaths shall be tortured , Luke 16.24 . Send Lazarus that he may dip the tip of his finger in water , and cool my tongue . The Memory shall be tormented to remember what Mercies have been abused , what seasons of Grace neglected ; the Conscience shall be tormented with self-accusations . ( 3. ) In the pains of Hell there is no mitigation , no mixture of Mercy . In this Life , God in Anger remembers Mercy , Hab. 3.2 . but in Hell there is no alleviation or lessening of the pains : As in the Sacrifice of Jealousie , Numb . 5.15 . God would have no Oyl or Frankincense put to it , so in Hell there is no Oyl of Mercy to lenifie the sufferings of the Damned ; no Incense of Prayer to appease Gods Wrath. ( 4. ) In the pains of Hell there is no intermission . The Poets feign of Endymion that he got leave of Iupiter alwayes to sleep . What would the damned in Hell give for one hours sleep ? Rev. 14.11 . They rest not day nor night ; they are perpetually upon the rack . ( 5. ) In the pains of Hell there is no expiration ; they must alwayes lye scorching in flames of Wrath ; Rev. 14.11 . The smoke of their torment ascendeth up for ever : but in the Heavenly Kingdom the Elect shall be freed from all infernal torments ; Jesus hath delivered us from the Wrath to come . A Prison is not made for the Kings Children . Christ drank that bitter cup of Gods Wrath , that the Saints might never drink it . 2. In the Kingdom of Heaven there is a Glorious Fruition of all Good. Had I as many Tongues as Hairs on my Head , I could not fully describe this ; I may say as Iudg. 18.9 , 10. Heaven is called , The excellent Glory , 2 Pet. 1.17 . I may as well span the Firmament , or drain the Ocean , as set forth the Glory of this Kingdom . Caelum non habet Hyperbolem , The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is , it could not parallel the lustre of this Kingdom ; Apelles Pensil would blot , Angels Tongues would lessen it : I can but give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dark shadow of it , expect not to see it in all its orient colours till you are mounted above the Stars . But let us not stand afar off , as Moses , to behold this Canaan , but enter into it and taste the honey . Concerning the Fruitions and Priviledges of the Heavenly Kingdom . 1. We shall have an immediate Communion with God himself , who is the inexhausted Sea of all Happiness : This Divines call , The Beatifical Vision . The Psalmist did triumph in that enjoyment he had of God in this Life , Psal. 73.25 . Whom have I in Heaven but thee ? If God enjoyed by Faith doth give so much Comfort to the Soul , how much more when he is enjoyed by immediate Vision . Here we see God but darkly through the glass of Ordinances , but in the Kingdom of Heaven , we shall see him face to face ; 1 Cor. 13.12 . we shall have an intellectual sight of God , i. e. we shall see him with the eyes of our mind ; we shall know God as much as the Angels in Heaven do , Matth. 18.10 1 Cor. 13.12 . We shall know as we are known . We shall have a full knowledge of God , though not know him fully ; as a Vessel in the Sea is full of the Sea , though it holds not all the Sea. To see and enjoy God will be most delicious ; in God are beams of Majesty and bowels of Mercy ; God hath all Excellencies concentred in him , bonum in quo omnia bona . If one Flower should have the sweetness of all Flowers , how sweet would that Flower be ? All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God ; therefore to see and enjoy him will ravish the Soul with delight . We shall so see . God as to love him , and be made sensible of his Love ; and when we shall have this sweet Communion with God , then God shall be all in all , 1 Cor. 15.28 . Light to the eye , Manna to the taste , Musick to the ear . 2. We shall in the Kingdom of Heaven , with these eyes , see the Glorified Body of Jesus Christ. This our Saviour makes a great part of the Glory of Heaven , to view the Glory of his Humane Nature , Iohn 17.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they may behold my glory . When Christ was transfigured upon Earth , it is said , That his face did shine as the sun , and his rayment was white as the light ; Matth. 17.2 . If the Glory of his Transfiguration was so great , what will the Glory of his Exaltation be ? Much of the Glory of God shines in Christ by vertue of the Hypostatical Union , Col. 2.9 . In whom dwells the fulness of the Godhead bodily . Through Christs Humanity , as through a bright mirrour , we may see some beams of the Divine Majesty shine forth ; put a back of Steel to a Glass , and you may see a Face in it . Christs Humane Nature is as a back of Steel put to the Divine Nature ; through this we may see God , and then our Capacities shall be enlarged to a wonderful degree to receive this glorious object ; and we shall not only see Gods Glory , but some of his Glory shall be put upon us ; non tantum aderit Gloria sed inerit , Bern. A Beggar may behold the Glory of a King and not be the happier , but Christs Glory shall be ours ; We shall be like him , 1 Iohn 3.2 . we shall shine by his beams . 3. We shall in the Kingdom of Heaven , enjoy the society of innumerable company of Angels , Heb. 12.22 . Quest. But is there not enough in God to fill the Soul with delight ? Can the sight of Angels add to the Souls happiness ? What need is there of the light of Torches when the Sun shines ? Answ. Besides the Divine Essence , the sight of Angels is desirable ; much of Gods curious workmanship shines in the Angels ; the Angels are beautiful , glorious Creatures ; and as the several strings in a Lute make the harmony sweeter , and the several Stars make the Firmament brighter , so the society with Angels will make the delight of Heaven the greater , and we shall not only see the Angels with the glorified eye of our understanding , but converse with them . 4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints ; then the Communion of Saints will be illustrious . O what a blessed time will it be , when those who have prayed , wept , suffered together , shall rejoyce together ; we shall see the Saints in their white Linnen of Purity , and see them as so many Crowned Kings ; in beholding the Saints Glorified we shall behold an Heaven full of Suns . Some move the Question whether we shall know one another in Heaven : Surely our knowledge shall not be diminished but increased . It is the Judgment of Luther and Anselm , and many other Divines , that we shall know one another , yea , the Saints of all Ages whose Faces we never saw ; and when we shall see the Saints in Glory without their spots , viz. their infirmities , Pride and Passion , this will be a glorious sight . We see how Peter was transported when he saw but two Prophets in the Transfiguration , Matth. 17.3 . but what a blessed sight will it be when we shall see such a Glorious Company of Prophets , and Martyrs , and Holy Men of God : How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire : And tho' in this great Assembly of Saints and Angels , one Star may differ from another in Glory , yet no such weed as Envy shall ever grow in the Paradise of God ; then there shall be perfect Love , which as it casts out Fear , so also Envy ; though one Vessel of Glory may hold more than another , yet every Vessel shall be full . 5. In the Kingdom of Heaven there shall be incomprehensible Joy. Aristotle saith , Ioy proceeds from Vnion . When the Saints Union with Christ is perfected in Heaven , then their Joy shall be full ; all the birds of the Heavenly Paradise sing for Joy. What Joy when the Saints shall see the great gulph shut , and know that they are passed from Death to Life ; what Joy when they are as holy as they would be , and as God would have them to be ; what Joy to hear the Musick of Angels , to see the golden banner of Christs Love displayed over the Soul , to be drinking that Water of Life which is quintessential , and is sweeter than all Nectar and Ambrosia ; what Joy when the Saints shall see Christ clothed in their Flesh , sitting in Glory above the Angels , then they shall enter into the joy of their Lord , Matth. 25.21 . Here Joy enters into the Saints in Heaven ▪ they enter into joy . O thou Saint of God who now hangest thy harp upon the Willows , and minglest thy drink with weeping , in the Kingdom of Heaven thy Water shall be turned into Wine , you shall have so much felicity that your Souls cannot wish for more . The Sea is not so full of Water , as the Heart of a Glorified Saint is of Joy ; there can be no more Sorrow in Heaven than there is Joy in Hell. 6. In Heaven there is honour and dignity put upon the Saints : A Kingdom imports honour . All that come into Heaven are Kings ; they have 1. a Crown , Rev. 2.10 . dabo tibi , the Crown of Life ; Corona est insigne regiae potestatis . This Crown is not lined with Thorns , but hung with Jewels ; it is a never-fading Crown , 1 Pet. 5.4 . 2. The Saints in Heaven have their Robes ; they exchange their Sackcloth for white Robes , Rev. 7.9 . I beheld a great multitude which no man could number , clothed in white robes . Robes signifie their Glory , White their Sanctity . And 3. They sit with Christ upon the Throne : Rev. 3.21 . We read 1 Kings 6.33 . the doors of the Holy of Holies were made of Palm-trees , and open Flowers covered with Gold ; an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven . When all the Titles and Ensigns of Worldly honour shall lye in the dust , the Mace , the Silver Star , the Garter , then shall the Saints honour remain . 7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion ; Heaven is Centrum quietativum animae , the blessed Centre where the Soul doth acquiesce and rest . In this Life we are subject to unquiet motions and fluctuations , 2 Cor. 7.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are troubled on every side ; like a Ship on the Sea , having the waves beating on both sides ; but in the Kingdom of Heaven there is Rest , Heb. 4.9 . How welcome is Rest to a weary Traveller ? When Death cuts asunder the string of the Body , the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom , that hive of sweetness , that bed of perfume . 8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory ; they shall be full of Clarity and Brightness , as Moses Face shined , that Israel were not able to behold the Glory ; Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun , saith Chrysostome ; they shall have such a resplendency of Beauty on them , that the Angels shall fall in love with them ; and no wonder , for they shall be made like Christs glorious body ; Phil. 3.21 . The Bodies of Saints glorified need no Jewels , when they shall shine like Christs Body . 9. In the Heavenly Kingdom is Eternity ; 't is an eternal fruition , they shall never be put out of the Throne ; Rev. 22.5 . They shall reign for ever and ever . It is called the everlasting kingdom , 2 Pet. 1.11 . and an eternal weight of Glory , 2 Cor. 4.17 . The Flowers of Paradise , of which the Saints Garland is made , never wither . If there could be a cessation of Heavens Glory , or the Saints had but the least fear or suspicion of losing their Felicity , it would infinitely abate and cool their Joy ; but their Kingdom is for ever , the Rivers of Paradise cannot be dryed up , Psal. 16.11 . At thy right hand are pleasures for evermore . The Kingdom of Heaven was typified by the Temple which was built with Stone , covered with Cedar , over-laid with Gold , to show the fixed permanent state of Glory , that Kingdom abides for ever . Well may we pray , Thy Kingdom come : Having spoken of the Kingdom of Grace , and how we may know that Kingdom is set up in our Hearts : I am next speaking of the Kingdom of Glory , or Heaven . 1. What is meant by the Kingdom of Heaven . 2. What are the Properties of this Kingdom . 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth . 4. When this Kingdom shall be bestowed . 5. Wherein appears the Certainty and Infallibility of it . 6. VVhy we should pray for the coming of this Kingdom . 1. Quest. What is meant by the Kingdom of Heaven ? Resp. 1. It imports a blessed freedom from all evil . 2. It implies a glorious fruition of all good . ( 1. ) Immediate communion with God , who is the inexhausted Sea of all Happiness . ( 2. ) A visible beholding the glorified Body of Jesus Christ. ( 3. ) A glorious Vision of Saints and Angels . ( 4. ) Dignity and Honour , the Crown and white Robes . ( 5. ) A blessed Rest. Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven . Resp. 1. The Glory of this Kingdom is solid and substantial ; the Hebrew word for Glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a VVeight , to show how solid and weighty the Glory of the Caelestial Kingdom is : The Glory of the worldly Kingdom is Aery and imaginary ; like a blazing Comet , or Fancy : Act. 25.23 . Agrippa and Bernice came with a great Pomp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Fancy . Iob. 26.7 . The Earth hangs like a Ball in the Air without any thing to uphold it : The Glory of the Heavenly Kingdom is substantial , it hath twelve Foundations , Rev. 21.14 . That which God and Angels count Glory , is true Glory . 2. The Glory of this Kingdom is satisfying , Psal. 36.9 . With thee is the Fountain of Life . How can they choose but be full , who are at the Fountain head ? Psal. 17.15 . When I awake I shall be satisfied with thy Likeness . i. e. VVhen I awake in the Morning of the Resurrection , having some of the Beams of thy Glory shining in me , I shall be satisfied . Iob 28.14 . The Creature saith concerning Satisfaction , It is not in me : If we go for Happiness to the Creature , we go to the wrong Box ; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul : A Christian bathing himself in these Rivers of Pleasure , cries out in a Divine Extasy , I have enough : The Soul is never satisfied till it hath God for its Portion , and Heaven for its Haven ; Dissatisfaction ariseth from some defect , but God is an Infinite Good , and there can be no defect in that which is Infinite . 3. The Glory of Heavens Kingdom is pure and unmix'd ; the Streams of Paradise are not muddied , omnia clara , omnia jucunda ; there that Gold hath no alloy ; no bitter ingredient in that Glory , but pure as the Honey drops from the Comb ; there is a Rose grows without Prickles , the Rose of Sharon ; there is Ease without Pain ; Honour without Disgrace ; Life without Death . 4. The Glory of this Kingdom is constantly exhilarating and refreshing ; there 's fulness but no surfeit . Worldly Comforts though sweet , yet in time grow stale : A Down-bed pleaseth a while , but within a while we are weary and would rise . Too much Pleasure is a pain : But the Glory of Heaven doth never surfeit or nauseate ; the reason is , because as there are all Rarities imaginable , so every Moment fresh Delights spring from God into the glorified Soul. 5. The Glory of this Kingdom is distributed to every individual Saint : In an Earthly Kingdom the Crown goes but to one , a Crown will fit but one Head ; but in that Kingdom above , the Crown goes to all ; Rev. 1.6 . All Elect are Kings . The Land is settled chiefly upon the Heir , and the rest are ill provided for : But in the Kingdom of Heaven all the Saints are Heirs ; Rom. 8.17 . Heirs of God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-heirs with Christ. God hath Land enough to give to all his Heirs . 6. Lucid and Transparent . This Kingdom of Heaven is adorned and bespangled with Light : 1 Tim. 6.16 . Light is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory of the Creation , Eccl. 11.7 . The Light is sweet : Hell is a dark Dungeon , Mat. 22.13 . Fire but no Light. The Kingdom of Heaven is a Diaphanum , all imbroidered with Light , clear as Christal . How can there want light where Christ the Sun of Righteousness displaies his Golden Beams ; Rev. 21.23 . The Glory of the Lord did lighten it , and the Lamb is the Light thereof . 7. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul ; In Creature-Fruitions , that which doth commend them and set them off to us is Suitableness : The Content of Marriage doth not lye either in Beauty or Portion , but the suitableness of Disposition . The Excellency of a Feast is when the Meat is suited to the Pallat : This is one ingredient in the Glory of Heaven , it exactly suits the desires of the glorified Saints ; we shall not say in Heaven , Here is a Dish I do not love ! There shall be Musick suits the Ear , the Anthems of Angels ; and Food that suits with the glorified Pallat , the hidden Manna of Gods Love. 8. The Glory of this Kingdom will be seasonable ; the seasonableness of a Mercy adds to the Beauty and sweetness ; it is like Apples of Gold in Pictures of Silver . After an hard Winter in this cold Climate , will it not be seasonable to have the Spring Flowers of Glory appear , and the singing of the Birds of Paradise come ? When we have been wearied and even tired out in battle with sin and Satan , will not a Crown be seasonable ? 3. Quest. Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth ? Resp. 1. It excels in the Architect : Other Kingdoms have Men to raise their Structures , but God himself laid the first Stone in this Kingdom , Heb. 11.10 . This Kingdom is of the greatest Antiquity ; God was the first King , and Founder of it ; no Angel was worthy to lay a Stone in this Building . 2. This Heavenly Kingdom excels in Altitude ; 't is higher scituated than any Kingdom ; the higher any thing is , the more excellent : The Fire being the most sublime Element is most Noble . The Kingdom of Heaven is seated above all the visible Orbs : There is first the Aery Heaven , which is the space from the Earth to the Sphere of the Moon 2. The Starry Heaven , the place where are the Planets of an higher Elevation , Saturn , Iupiter , Mars . 3. The Caelum Empyraeum the Empyraean Heaven , which Paul calls the third Heaven : Vbi Christ is , there is the Kingdom of Glory scituated . This Kingdom is so high , that no Scaling Ladders of Enemies can reach it ; so high that the old Serpent can't shoot up his fiery Darts to it . If wicked Men could build their Nests among the Stars , yet the least Believer would shortly be above them . 3. The Kingdom of Heaven excels all other in Splendor and Riches ; it is described by precious Stones , Rev. 21.19 . What are all the Rarities of the Earth to this Kingdom ? Coasts of Pearl ? Rocks of Diamonds ? Islands of Spices ? What are the Wonders of the World to it ? The Egyptian Pyramides ? The Temple of Diana ? The Pillar of the Sun offered to Iupiter ? What a rich Kingdom is that where God will lay out all his cost ? Those who are poor in the World , yet as soon as they come into this Kingdom , grow rich , as rich as the Angels : Other Kingdoms are inriched with Gold , this is inriched with the Deity . 4. The Kingdom of Heaven excels all other Kingdoms in Holiness : Kingdoms on Earth are for the most part unholy ; there 's a Common Shore of Luxury and Uncleanness running in them : Kingdoms are Stages for sin to be acted on ; Isa. 28.8 . All Tables are full of Vomit : But the Kingdom of Heaven is so holy that it will not mix with any Corruption , Rev. 21.27 . There shall enter into it nothing that defileth . 'T is so pure a Soyl , that no Serpent of Sin will breed there : There is Beauty which is not stained with Lust ; and Honour which is not swelled with Pride : Holiness is the brightest Jewel of the Crown of Heaven . 5. The kingdom of Heaven excels all other kingdoms in its pacifick Nature ; 't is Regnum Paci● , a kingdom of Peace . Peace is the Glory of a Kingdom ; Pax una Triumphis innumeris melior . A Kings Crown is more adorned with the white Lilly of Peace , then when it is beset with the red Roses of a bloody War ; but where shall we find an un-interrupted Peace upon Earth ? Either home-bred Divisions , or Forreign Invasions ; 2 Chron. 15.5 . There was no Peace to him that went out , or to him that came in . But the kingdom of Heaven is a kingdom of Peace ; there are no Enemiest o conflict with ; all Christs Enemies shall be under his Feet , Psal. 110.1 . The Gates of that kingdom alwaies stand open ; Rev. 21.25 . The Gates shall not be shut at all ; to show , that there 's no fear of an assault of an Enemy ; the Saints when they dye are said to enter into Peace , Isa. 57.2 . There 's no beating of Drums , or roaring of Canons , but the Voice of Harpers harping in token of Peace : Rev. 14.2 . In Heaven Righteousness and Peace kiss each other . 6. The Kingdom of Heaven excels in Magnitude ; 't is of vast Dimensions ; though the Gate of the kingdom be strait , we must pass into it through the strait Gate of Mortification ; yet when once we are in it is very large ; though there be an innumerable Company of Saints and Angels , yet there is room enough for them : The kingdom of Heaven may be called by the Name of that Well , Gen. 26.22 . Iacob called the Name of it Rehoboth , for he said , now the Lord hath made room for us . Thou who art now confin'd to a small Cottage , when thou comest into the Caelestial kingdom thou shalt not be straitened for room : As every Star hath a large Orb to move in ; so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven . 7. The Kingdom of Heaven excels in Unity ; all the Inhabitants agree together in Love : Love will be the Perfume and Musick of Heaven ; as Love to God will be intense , so to the Saints : Perfect Love as it casts out Fear , so it casts out Envy and Discord . Those Christians who could not live quietly together on Earth , ( which was the Blemish of their Profession ) yet in the kingdom of Heaven the fire of Strife shall cease ; there shall be no vilifying , or censuring one another , or raking into one anothers sores ; but all shall be tied together with the Heart-strings of Love ; there Luther and Suinglius are agreed ; Satan cannot put in his Cloven Foot there to make Divisions ; there shall be perfect Harmony and Concord , and not one jarring String in the Saints Musick : It were worth dying to be in that kingdom . 8. This kingdom exceeds all Earthly in Joy and Pleasure ; therefore it is called Paradise , 2 Cor. 12 : 4. for delight : There are all things to cause Pleasure ; there is the Water of Life pure as Christal ; there 's the Honey-comb of Gods Love dropping : 'T is called , entring into the Ioy of our Lord , Mat. 25.23 . There are two things cause Joy ; ( 1. ) Separation from Sin : Sin creates Sorrow ; but when this Viper of Sin shall be shaken off , then Joy follows ; there can be no more sorrow in Heaven , then there is Joy in Hell. ( 2. ) Perfect Union with Christ : Joy , as Aristotle saith , flows from Union with the Object . When our Union with Christ shall be perfect , then our Joy shall be full ; If the Joy of Faith be so great , 1 Pet 1.8 . then what will the Joy of Sight be : Ioseph gave his Brethren Provision for the way , but the full Sacks of Corn were kept till they came at their Fathers House : God gives the Saints a Tast of Joy here , but the full Sacks are kept till they come to Heaven ; not only the Organical Parts , the outward Sences , the Eye , Ear , Tast shall be filled with Joy : But the Heart of a Glorified Saint shall be filled with Joy , the Understanding , Will , and Affections are such a Triangle as none can fill but the Trinity : There must needs be infinite Joy where nothing is seen but Beauty ; nothing is tasted but Love. 9. This kingdom of Heaven excels all Earthly in self-perfection : Other kingdoms are defective , they have not all Provision within themselves , but are fain to trafick abroad to supply their wants at home ; King Solomon did send to Ophir for Gold , 2 Chron. 8.18 . But there is no defect in the kingdom of Heaven ; it hath all Commodities of its own growth , Rev 21.7 . there is the Pearl of Price , the Morning Star , the Mountains of Spices , the Bed of Love ; there are those sacred Rarities wherewith God and Angels are delighted . 10. This kingdom of Heaven excels all other in Honour and Nobility ; it doth not only equal them in the Ensigns of Royalty , the Throne and white Robes ; but it doth far transcend them : Other Kings are of the Blood-Royal ; but they in this Heavenly kingdom are born of God : Other Kings converse with Nobles ; the Saints Glorified are Fellow Commoners with Angels ; they have a more Noble Crown , 't is made of the Flowers of Paradise , and is a Crown that fadeth not away , 1 Pet. 5.4 . they sit on a better Throne : King Solomon ▪ 1 Kings 10.18 . sat on a Throne of Ivory overlaid with Gold ; but the Saints are in Heaven higher advanced ; they sit with Christ upon his Throne , Rev. 3.21 . they shall judge the Princes and great Ones of the Earth , 1 Cor. 6.2 . This honour have all the Saints Glorified . 11. This kingdom of Heaven excels all others in healthfulness : Death is a Worm that is ever feeding at the Root of our Gourd ; kingdoms are oft Hospitals of sick persons : But the kingdom of Heaven is a most healthful Climate ; Phisicians there are out of date ; no Distemper there ; no passing Bell , or Bill of Mortality ; Luke 20.36 . neither can they dye any more ; in the Heavenly Climate are no ill Vapours to breed Diseases ; but a sweet aromatical Smell coming from Christ ; all his Garments smell of Myrrh , Aloes , and Cassia . 12. This kingdom of Heaven excels in Duration , it abides for ever : Suppose Earthly kingdoms to be more glorious then they are , their Foundations of Gold , their Walls of Pearl , their Windows of Saphyre ; yet they are corruptible and fading ; Hos. 1.4 . I will cause the Kingdom to cease : Troy and Athens now lie buried in their Ruines , jam Seges est ubi Troja fuit . Mortality is the Disgrace of all Earthly kingdoms ; but the kingdom of Heaven hath Eternity written upon it ; it is an everlasting kingdom , 2 Pet. 1 . 1● . 't is founded upon a strong Basis , Go●s Omnipotency ; this kingdom the Saints shall never be turned out of , or be deposed from their Throne , as some Kings have been , viz. Hen. VI. &c. But shall reign , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever and ever , Rev. 22.5 . How should all this affect our Hearts ? What should we mind but this kingdom of Heaven , which doth more out-shine all the kingdoms of the Earth , then the Sun out-shines the Light of a Taper ? 4. Quest. When this Kingdom shall be bestowed ? Resp. This Glory in the kingdom of Heaven shall be begun at death , but not perfected till the Resurrection . 1. The Saints shall enter upon the kingdom of Glory immediately after death , before their Bodies are buried their Souls shall be Crowned , Phil. 1.23 . having a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart and be with Christ ; from this Connexion departing and being with Christ , we see clearly that there is a subitus transitus , speedy passage from death to Glory : No sooner is the Soul of a Believer divorced from the Body , but it presently goes to Christ , 2 Cor. 5.8 . absent from the Body , present with the Lord ; it were better for Believers to stay here , if immediately after death they were not with Christ in Glory ; for here the Saints are daily encreasing their Grace ; here they have many praelibamina , sweet tasts of Gods love , so that it were better to stay here if their Soul should sleep in their body , and they should not have a speedy sight of God in Glory : But this is the Consolation of Believers , they shall not stay long for their kingdom ; 't is but winking and they shall see God ; it will be a blessed change to a Believer ; from a Desert to a Paradise , from a bloody battle to a victorious Crown , and a sudden Change ; no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory . You who now are full of bodily Diseases , scarce a well day , Psal. 31.10 . My Life is spent with Grief ; be of good Comfort , you may be happy before you are aware , before another Week or Month be over you may be in the kingdom of Glory , and then all tears shall be wiped away . 2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment ; then the Bodies and Souls of Believers will be re-united ; what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint ! O what a welcome will the Soul give to the Body ! O my dear Body thou didst oft joyn with me in Prayer , and now thou shalt joyn with me in Praise , thou wert willing to suffer with me , and now thou shalt reign with me , thou wert sown a vile Body , but now thou art made like Christs Glorious Body , we were once for a time divorc'd , but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity . 5. Quest. Wherein appears the Certainty and infallibility of this Kingdom of Glory ? Resp. That this blessed kingdom shall be bestowed on the Saints , is beyond all Dispute . 1. God hath promised it , Luke 12.32 . It is your Fathers good pleasure to give you a Kingdom , Luke 22.29 . I appoint unto you a Kingdom , Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I bequeath it as my last Will and Testament : Hath God promised a kingdom , and will he not make it good ? Gods promise is better then any Bond , Tit. 1.2 . In hope of eternal Life , which God , that cannot lye , hath promised . The whole Earth hangs upon the Word of Gods Power ; and cannot our Faith hang upon the Word of his Promise ? 2. There is a Price laid down for this kingdom ; Heaven is not only a kingdom which God hath promised , but which Christ hath purchased : 'T is called a purchased Possession , Eph. 1.14 . Though this kingdom is given us freely , yet Christ bought it with the Price of his blood ; Christs blood is an Heaven-procuring blood ; Heb. 10.19 . Having boldness to enter into the Holiest ( i. e. into Heaven ) by the blood of Iesus . Crux Christi Clavis Paradisi , Christs blood is the key that opens the Gates of Heaven to us ; should not the Saints have this kingdom , then Christ would lose his Purchase : Christ on the Cross was in hard Travail , Isa. 13.11 . he travailed to bring forth Salvation to the Elect ; should not they possess the kingdom when they dye , Christ should lose his Travail , all his Pangs and Agonies of Soul upon the Cross should be in vain . 3. Christ prays that the Saints may have this kingdom settled upon them , Iohn 17.24 . Father I will that they also whom thou hast given me be with me where I am , i. e. in Heaven . This is Christs Prayer that the Saints may be with him in his kingdom , and be bespangled with some of the Beams of his Glory ; now if they should not go into this heavenly kingdom , then Christs Prayer would be frustrated ; but that cannot be , for he is Gods Favourite , Iohn 11.42 . I know thou hearest me alwaies ; and besides what Christ prays for , he hath power to give : Observe the manner of Christs Prayer , Father , I will ; Father ; there he prays as Man , I will , there he gives as God. 4. The Saints must have this blessed kingdom by vertue of Christs Ascension , Iohn 20.17 . I ascend to my Father , and your Father , to my God , and to your God. Where lies the comfort of this ? here it lies , Jesus Christ ascended to take Possession of heaven for all Believers as an Husband , takes up Land in another Country in the behalf of his Wife , so Christ went to take possession of heaven in the behalf of all Believers , Iohn 14.2 . I go to prepare a place for you : My Ascension is to make all things ready against your coming : I go to prepare the heavenly Mansions for you : The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long . Christ did not ascend to heaven as a private Person , but as a publick Person for the good of all Believers : his Ascension was a certain Fore-runner of the Saints ascending into heaven . 5. The Elect must have this blessed kingdom , in regard of the previous Works of the Spirit in their hearts ; they have the beginning of the kingdom of heaven in them here ; Grace is heaven begun in the Soul , besides God gives them primitias spiritus , the first Fruits of the Spirit , Rom. 8.23 . These First-fruits are the Comforts of the Spirit ; the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive : The First-fruits of the Spirit consisting in Joy and Peace , do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God ; and the Saints in this Life are said to have the earnest of the Spirit in their hearts , 2 Cor. 5.5 . as an earnest is part of Payment , and an assurance of Payment in full to be made in due Time , So Gods Spirit in the hearts of Believers giving them his Comforts , bestows on them an earnest or tast of Glory , which doth further assure them of that full Reward which they shall have in the kingdom of heaven , 1 Pet. 1.8 . believing ye rejoyce , there is the earnest of heaven ; Verse 9. receiving the end of your Faith , Salvation , there is the full Payment . 6. The Elect must have this blessed Kingdom by virtue of their Coalition and Vnion with Jesus Christ. They are Members of Christ , therefore they must be where their Head is . Indeed , the Arminians hold that a justified person may fall from Grace , and so his Union with Christ may be dissolved , and the Kingdom lost ; but I would demand of them , can Christ lose a Member of his body ? then he is not perfect ; and if Christ may lose one Member of his Body , why not as well all by the same reason ? and so he shall be an head without a Body , but be assured a Believers Union with Christ cannot be broken , and so long he cannot be hindred of the kingdom , Iohn 17.12 . what was said of Christs natural Body is as true of his Mistical , Iohn 10.39 . A bone of him shall not be broken : Look how every Bone and Limb of Christs natural Body was raised up out of the Grave , and carried into Heaven , So shall every Member of his Mistical Body be carried up into Glory . 7. We read of some who have been translated into this Kingdom , Paul had a sight of it , for he was caught up into the third Heaven , 2 Cor. 12. and the converted Thief on the Cross was translated into Glory , Luke 23.43 . This day shalt thou be with me in Paradise . By all that hath been said it is most evident , That Believers have a glorious Kingdom laid up for them in reversion , and that they shall go to this Kingdom when they dye : There are none doubt of the certainty of the Heavenly Kingdom , but such as doubt of the Verity of Scripture . 6. Quest. Why we should so earnestly pray for this Heavenly Kingdom , Thy Kingdom come . Resp. 1. Because , it is a kingdom worth praying for , it exceeds the glory of all earthly kingdoms ; it hath Gates of Pearl , Rev. 21.21 . We have heard of a Cabinet of Pearl , but when did we hear of Gates of Pearl ? In that Kingdom is the Bed of Love , the Mountains of Spices , there are the ●herubims not to keep us out , but to welcome us into the Kingdom : Heaven is a Kingdom worth praying for ; there 's nothing wanting in that Kingdom which may compleat the Saints happiness ; for , wherein doth Happiness consist ? Is it in knowledge ? We shall know as we are known : Is it in Dainty Fare ? We shall be at the Marriage-Supper of the Lamb : Is it in rich Apparel ? We shall be clothed in long White Robes : Is it in delicious Musick ? We shall hear the Quire of Angels singing : Is it in Dominion ? We shall reign as Kings , and judge Angels : Is it in Pleasure ? We shall enter into the Ioy of our Lord. Sure then this Kingdom is worth praying for , Thy Kingdom come . Would God give us a Vision of Heaven a while , as he did Stephen , who saw Heaven opened , Act. 7.56 . We should fall into a Trance , and being a little recovered out of it , how importunately would we put up this Petition , Thy Kingdom come . 2. We must pray for this kingdom of Glory , because God will not bestow this kingdom on any without Prayer ; Rom. 2.7 . They who seek for Glory and Immortality ; and how do we seek but by Prayer ? God hath promised a kingdom , and we must by Prayer put the Bond in suit ; God is not so lavish as to throw away a Kingdom on them who do not ask it ; and certainly if Christ himself who had merited Glory , did yet pray for it , Iohn 17.5 . Now O Father Glorify me with thy own self ; How much more ought we to pray for the Excellent Glory , who have this Kingdom granted as a Charter of Gods meer Grace and Favour . 3. We must pray that the kingdom of Glory may come , that by going into it we may make an end of sinning . I think sometimes what a blessed time it will be never to have a sinful thought more ; though we must not pray , Thy Kingdom come , out of discontent , because we would be rid of the troubles and crosses of this Life . This was Ionahs fault , he would dye in a pet , because God took away his gourd , Lord , saith he ; take away my life too ; Ionah 4.8 . But we must pray , Thy Kingdom come , out of an holy design that the fetters of corruption may be pulled off , and we may be as the Angels , those Virgin Spirits who never sin : This made the Church pray , Rev. 22.20 . Veni Domine Iesu. 4. Because that all Christs enemies shall be put under his feet ; the Devil shall have no more power to tempt , nor wicked Men to persecute ; the Antichristian-Hierarchy shall be pulled down , and Sions Glory shall shine as a lamp ; and the Turkish strength shall be broken . 5. We must pray earnestly that the kingdom of Glory may come , that we may see God face to face , and have an interrupted and eternal communion with him in the Empyrean Heaven . Moses desired but a glimpse of Gods Glory , Exod. 33.18 . how then should we pray to see him in all his embroidered Robes of Glory , when he shall shine ten thousand times brighter than the Sun in its Meridian splendour . Here in this Life we do rather desire God than enjoy him ; how earnestly therefore should we pray , Thy Kingdom of Glory come . The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory . And must we pray , Thy Kingdom come ; how then are they ever like to come to Heaven who never pray for it ? Though God gives some prophane persons Daily Bread who never pray for it , yet he will not give them a kingdom who never pray for it . God may feed them , but he will never crown them . VSE I. Of Information . 1. Branch , From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms ; when God bids us serve him , it is no unreasonable request , he will out of Free-Grace inthrone us in a kingdom . When we hear of Repentance , steeping our Souls in brinish tears for sin ; or of Mortification , beheading our king sin , we are ready to grumble , and think this is hard and unreasonable . But do we serve God for nought ? Is it not infinite bounty to reward us with a Kingdom ? This Kingdom is as far above our thoughts , as it is beyond our deserts . No man can say without wrong to God , that he is an hard Master ; though he sets us about hard work , yet he is no hard Master : God gives double pay ; he gives great vails in his service , sweet Joy and Peace ; and a great reward after , an eternal weight of Glory . God gives the Spring flowers and a Crop ; he settles upon us such a Kingdom as exceeds our Faith , Praemium quod Fide non attingitur , Aug. Such as mortal eye hath not seen , nor can it enter into the heart of man to conceive , 1 Cor. 2.9 . Alas , what an infinite difference is there between Duty enjoyned , and the Kingdom prepared ? What is the shedding of a Tear to a Crown ? So that Gods commands are not grievous , 1 Ioh. 5.3 . our service cannot be so hard as a Kingdom is sweet . 2. Br. See hence the Royal Bounty of God to his Children , that he hath prepared a Kingdom for them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys ▪ A Kingdom bespangled with Glory : It is infinitely above the Model we can draw of it in our Thoughts . The Painter going to draw the Picture of Helena , as not being able to draw her Beauty to the Life , drew her Face covered with a Vail . So when we speak of the Kingdom of Heaven , we must draw a Vail , we cannot set it forth in all its Orient Beauty and Magnificence ; Gold and Pearl do but faintly shadow it out ; Rev. 21. the Glory of this Kingdom is better felt than expressed . 1. They who inherit this Kingdom are amicti stolis alhis , cloathed with white robes , Rev. 7.9 . White Robes denote three things : 1. Their Dignity ; the Persians were arayed in white , in token of honour . 2. Their Purity ; the Magistrates among the Romans were clothed in white , ergo called candidati , to show their integrity : Thus the Queen , the Lambs Wife , is arayed in fine linnen pure and white , which is the righteousness of the Saints , Rev. 19.8 . 3. Their Joy : White is an emblem of Joy ; Eccl. 9.7 . Eat thy bread with joy , let thy garments be alwayes white . 2. The dwellers in this Kingdom have Palms in their hands , Rev. 7.9 . in token of Victory . They are Conquerours over the World , and being Victors they now have Palm-branches . 3. They sit upon the Throne with Christ ; Rev. 3.21 . When Caesar returned from conquering his Enemies , there was set for him a Chair of State in the Senate , and a Throne in the Theatre . Thus the Saints in Glory , after their Heroick Victories , shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints . 'T is a Mercy to be Pardoned , but what is it to be Crowned ? 'T is a Mercy to be delivered from Wrath to come , but what is it to be invested into a Kingdom ? Behold , what manner of love is this ! Earthly Princes may bestow great gifts and donatives upon their Subjects , but they keep the Kingdom to themselves . Though King Pharaoh advanced Ioseph to Honour , and took the Ring off his Finger and gave him , yet he would keep the Kingdom to himself , Gen. 41.40 . but God inthrones the Saints in a Kingdom ; God thinks nothing too good for his Children : We are ready to think much of a Tear , a Prayer , or to sacrifice a Sin for him , but he doth not think much to bestow a Kingdom upon us . 3. Br. See hence , that Religion is no ignominious disgraceful thing . Satan labours to cast all the odium and reproach upon it that he can ; that it is a devout Frenzy , Folly in grain ; Acts 28.22 . As for this sect , we know that it is every where spoken against ; but wise Men measure things by the end : What is the end of a Religious Life ? It ends in a Kingdom . Would a Prince regard the slightings of a few franticks when he is going to be Crowned ? You who are beginners , bind their reproaches as a Crown about your Head , despise their Censures as much as their Praise ; a Kingdom is a coming . 4. Br. See what contrary wayes the Godly and the Wicked go at Death ; the Godly go to a Kingdom , the Wicked to a Prison : The Devil is the Jaylor , and they are bound with the chains of darkness ; Iude 6. but what are these Chains ? Not Iron Chains , but worse ; the Chain of Gods Decree , decreeing them to torment , and the Chain of Gods Power , whereby he binds them fast under Wrath : This is the deplorable condition of impenitent Sinners , they do not go to a Kingdom when they dye , but to a Prison . O think what horrour and despair will possess the Wicked , when they see themselves ingulphed in misery , and their condition hopeless , helpless , endless ; they are in a fiery Prison , and no possibility of getting out . A Servant under the Law , who had an hard Master , yet every seventh year was a year of release when he might go free ; but in Hell there is no year of release when the damned shall go free ; the Fire , the Worm , the Prison are eternal . If the whole World from Earth to Heaven , were filled with grains of Sand , and once in a Thousand Years an Angel should come and fetch away one grain of Sand , how many Millions of Ages would pass before that vast heap of Sand would be quite spent ; yet , if after all this time the Sinner might come out of Hell there were some hope , but this word ever , breaks the Heart with despair . 5. Br. See then that which may make us in love with holy Duties . Every Duty Spiritually performed brings us a step nearer to the Kingdom : Finis dat amabilitatem mediis . He whose Heart is set on Riches counts Trading pleasant because it brings in Riches ; if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom ; we are going to Heaven in the way of Duty . Holy Duties increase Grace , and as Grace ripens , so Glory hastens ; the Duties of Religion are irksome to Flesh and Blood , but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom . The Protestants in France called their Church Paradise , and well they might , because the Ordinances did lead them to the Paradise of God. As every Flower hath its sweetness , so would every Duty , if we could look upon it as giving us a lift nearer Heaven . 6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked ; Quis aerario , quis plenis loculis indiget , Sen. the wicked have the waters of a full cup wrung out to them , Psal. 73.10 . as if they had a monopoly of happiness ; they have all they can desire ; nay , they have more than heart can wish ; Psal. 73.7 . They steep themselves in pleasure ; Iob 21.12 . They take the timbrel , and harp , and rejoyce at the sound of the organ . The wicked are high , when Gods People are low in the World ; the Goats clamber up the Mountains of Preferment , when Christs Sheep are below in the Valley of Tears ; the Wicked are clothed in Purple while the Godly are in Sackcloth ; the prosperity of the wicked is a great stumbling block : This made Averroes deny a Providence , and made Asaph say , Surely I have cleansed my heart in vain , Psal. 73.12 . but there is no cause of envy at their prosperity , if we consider two things . 1. This is all they must have ; Luke 16.25 . Son , remember that thou in thy life time receivedst thy good things ; thou hadst all thy Heaven here . Luther calls the Turkish Empire a bone which God casts to dogs . 2. That God hath laid up better things for his Children , he hath prepared a Kingdom of Glory for them ; they shall have the Beatifical Vision , they shall hear the Angels sing in Consort , they shall be Crowned with the Pleasures of Paradise for ever . O then envy not the flourishing prosperity of the Wicked ; they go through fair way to Execution , and the Godly go through foul way to Coronation . 7. Br. Is there a Kingdom of Glory a coming ? Then see how happy all the Saints are at Death , they go to a Kingdom ; they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory : The Godly at Death shall be installed into their Honour , and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven , the quintessence of all delights ; they have the Water of Life clear as Chrystal ; they have all Aromatick Perfumes ; they feed not on the Dew of Hermon , but the Manna of Angels ; they lye in Christs bosom , that bed of Spices . There is such a pleasant variety in the happiness of Heaven , that after millions of years it will be as fresh and desirable as at the first hours enjoying . In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of . The desires of the Glorified Saints are infinitely satisfied ; there is nothing absent that they could wish might be enjoyed ; there is nothing present that they could wish might be removed : They who are got to this kingdom would be loath to come back to the Earth again , it would be much to their loss : They would not leave the fatness and sweetness of the Olive to court the Bramble ; the things which tempt us they would scorn . What are golden bags to the golden beams of the Sun of Righteousness ? In the kingdom of Heaven there is Glory in its highest elevation ; in that Kingdom is Knowledge without Ignorance , Holiness without Sin , Beauty without Blemish , Strength without Weakness , Light without Darkness , Riches without Poverty , Ease without Pain , Liberty without Restraint , Rest without Labour , Joy without Sorrow , Love without Hatred , Plenty without Surfeit , Honour without Disgrace , Health without Sickness , Peace without War , Contentation without Cessation . O the happiness of those that dye in the Lord , they go into this blessed kingdom ; and if they are so happy when they dye , then let me make two Inferences . 1. Infer . What little cause have the Saints to fear Death ; are any afraid of going to a Kingdom ? What is there in this World should make us desirous to stay here ? Do we not see God dishonoured , and how can we bear it ? Is not this World a valley of tears , and do we weep to leave it ? Are not we in a Wilderness among fiery Serpents ? And are we afraid to go from these Serpents ? Our best Friend lives above ; God is ever displaying the Banner of his Love in Heaven , and is there any Love like his ? Are there any sweeter smiles , or softer embraces than his ? What newes so welcome as leaving the World and going to a Kingdom . Christian , thy dying day will be thy wedding day , and dost thou fear it ? Is a Slave afraid to be redeemed ? Is a Virgin afraid to be match'd into the Crown ? Death may take away a few worldly Comforts , but it gives that which is better ; it takes away a Flower , and gives a Jewel ; it takes away a short lease and gives land of inheritance . If the Saints possess a Kingdom when they dye they have no cause to fear Death . A Prince would not be afraid to cross the Sea though tempestuous , if he were sure to be Crowned assoon as he came at shore . 2. Infer . If the Godly are so happy when they dye , they go to a Kingdom , then what little cause have we to mourn immoderately for the death of Godly Friends ; shall we mourn for their preferment ? Why should we shed tears immoderately for them who have all tears wiped from their eyes ? Why should we be swallowed up of grief for them who are swallowed up of joy ? They are gone to their Kingdom , they are not lost , but gone a little before , not perished but translated ; non amissi sed praemissi , Cyprian . They are removed for their advantage ; as if one should be removed out of a smoaky Cottage to a Pallace . Elijah was removed in a fiery Chariot to Heaven , shall Elisha weep inordinately because he enjoyes not the company of Elijah ? Shall Iacob weep when he knows his Son Ioseph is preferred , and made chief Ruler in Egypt ? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom : I confess when any of our Relations dye in their impenitency , there is just cause of Mourning , but not when our Friends take their flight to Glory . David lost two Sons , Absalom a wicked Son , he mourned for him bitterly ; he lost the Child he had by Bathsheba , he mourned not when the Child was departed . St. Ambrose gives the reason , David had a good hope ; nay , assurance that the Child was translated into Heaven ; but he doubted of Absalom , he dyed in his Sins , therefore David wept so for him , O Absalom , My Son , my Son ; but though we are to weep to think any of our Flesh should burn in Hell , yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom . Our Godly Friends who dye in the Lord , are in that blessed estate , and are crowned with such infinite delights , that if we could hear them speak to us out of Heaven , they would say , Weep not for us , but weep for your selves ; Luke 23.28 . We are in our Kingdom , weep not at our preferment , but weep for your selves , who are in a sinful sorrowful World ; you are tossing on the troublesome waves , but we are got to the Haven ; you are fighting with Temptations , while we are wearing a Victorious Crown . Weep not for us , but weep for your selves . 8. Branch , See the Wisdom of the Godly , they have the Serpents eye in the Doves head , wise virgins , Matth. 25.2 . their Wisdom appear , in their choice , they choose that which will bring them to a Kingdom ; they choose Grace , and what is Grace but the seed of Glory ? They choose Christ with his Cross , but this Cross leads to a Crown . Moses chose rather to suffer affliction with the people of God , Heb. 11.25 . it was a wise rational choice , he knew if he suffered he should reign . At the day of Judgment those whom the World accounted foolish will appear to be wise , they made a prudent choice , they chose Holiness , and what is Happiness but the quintessence of Holiness ? They chose affliction with the people of God ; but through this purgatory of affliction they pass to Paradise : God will proclaim the Saints Wisdom before Men and Angels . 9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom ; like that Cardinal of France who said , He would lose his part in Paradise if he might keep his Cardinalship in Paris : I may say as Eccles. 9.3 . Madness is in their heart . Lysimachus for a draught of Water lost his Empire ; so for a draught of sinful Pleasure these will lose Heaven . We too much resemble our Grand-Father Adam , who for an Apple lost Paradise ; many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven . This will be an aggravation of the Sinners torment , to think how foolishly he was undone ; for a flash of impure Joy he lost an eternal weight of Glory . Would it not vex one who is the Lord of a Mannor , to think he should part with his stately Inheritance for a fit of Musick ? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men , and made them lose their Souls and their happiness for lying vanities . If Satan could make good his brag , in giving all the Glory and Kingdoms of the World , it could not countervail the loss of the Celestial Kingdom . All the tears in Hell , are not sufficient to lament the loss of Heaven . VSE II. Of Reproof . 1. Branch . It reproves such as do not at all look after this Kingdom of Glory : As if all we say about Heaven were but a Romance , they do not mind it . That they mind it not appears , because they do not labour to have the Kingdom of Grace set up in their hearts . If they have some thoughts of this Kingdom , yet it is in a dull careless manner , they serve God as if they served him not ; they do not vires exerere , put forth their strength for the Heavenly Kingdom . How industrious were the Saints of old for this Kingdom ; Phil. 3.13 . Reaching forth unto those things which are before : The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stretching out the neck ; a Metaphor from Racers that strain every limb , and reach forward to lay hold on the prize . Luther spent three hours a day in Prayer . Anna the prophetess departed not from the temple , but served God with fasting and prayers night and day , Luke 2.37 . How zealous and industrious were the Martyrs to get into this Heavenly Kingdom ! they wore their Fetters as Ornaments , snatched up Torments as Crowns , and embraced the Flames as chearfully as Elijah did the fiery Chariot , which came to fetch him to Heaven ; and do not we think this Kingdom worth our labour ? The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold , will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory . The dulness of many in seeking after Heaven is such , as if they did not believe there were such a Kingdom , or as if it would not countervail their labour , or as if they thought it were indifferent whether they obtained this Kingdom or no , which is as much as to say , whether they were saved or no , whether they were Crowned in Glory , or chained as Gally slaves in Hell for ever . 2. Branch . It reproves them who spend their sweat more in getting the World , then the Kingdom of Heaven , Phil. 3.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who mind earthly things ; the World is the great Diana they cry up , as if they would fetch happiness out of the earth , which God hath cursed : They labour for and Honour Riches ; many are like Korah and Dathan , the earth swallowed them up , Num. 16.32 . So the earth swallows up their Time and Thoughts ; these , if they are not Pagans , yet they are Infidels ; they do not believe there is such a kingdom ; they go for Christians , yet question that great Article in their Faith , Life Everlasting ; these , like the Serpents , lick the dust . O what is there in the World that we should so idolize it ! when Christ and Heaven are not regarded ; what hath Christ done for you ? died for your sins ; what will the World do for you ? can it pacify an angry Conscience ? can it procure Gods Favour ? can it flee death ? can it bribe your Judge ? can it purchase for you a place in the kingdom of heaven ? O how are Men bewitched with worldly Profits and Honours ; that for these things , they will let go Paradise . It was a good prayer of St. Bernard , Sic possideam●u mundana , ut non perdamus aeterna — Lo , let us so possess things temporal , that we do not lose things eternal . 3. Branch . It reproves such who delay and put off seeking this kingdom till it be too late ; like the foolish Virgins who came when the door was shut ▪ Mora trahit periculum . People let the Lamp of Life blaze out , and when the Symptoms of death are upon them , and they know not what else to do , now will look up to the kingdom of Heaven : Christ bids them seek Gods kingdom first , and they will seek it last ; they put off the kingdom of heaven to a Death-bed , as if it were as easie to make their Peace as to make their Will. How many have lost the Heavenly kingdom through Delays and Procrastinations . Plutarch reports of Archias the Lacedemonian , being among his Cups , one delivered him a Letter and desired him to read it presently , being of serious business , saith he seria cras , I will mind serious things to morrow , and that Night he was slain . Thou that saiest thou wilt look after the kingdom of Heaven to morrow , knowest not , but that thou maiest be in Hell before to morrow : Sometimes death comes suddenly , it strikes without giving warning : What folly is it putting off seeking the kingdom of heaven , till the day of Grace expire , till the radical moisture be spent ; as if a Man should begin to run a Race when a fit of the Gout takes him . 4. Branch . It reproves such as were once great Zealots in Religion , and did seem to be touch'd with a coal from Gods Altar ; but since they have cool'd in their Devotion , and have left off the pursuing the Caelestial kingdom , Hos. 8.3 . Israel hath cast off the thing that is good ; there is no face of Religion to be seen , they have left off the House of Prayer and gone to Play houses ; they have left off pursuing the Heavenly Kingdom . Quest. Whence is this ? Resp. 1. For want of a supernatural Principle of Grace : That Branch must needs dye which hath no Root to grow upon : That which moves from a Principle of Life lasts ; as the beating of the Pulse ; but that which moves only from an artificial Spring ; when the spring is down the motion ceaseth : The Hypocrites Religion is artificial not vital , he acts from the outward spring of Applause or Gain , and if that spring be down his motion towards Heaven ceaseth . 2. From Unbelief , Heb. 3.12 . An evil heart of Vnbelief , departing from the living God. Psal. 78.22 . They believed not in God. Verse 41. they turned back — Sinners have hard thoughts of God , they think they may pray and hear , yet never the better , Mal. 3.14 . they question whether God will give them the kingdom at last , then they turn back , and throw away Christs Colours ; they distrust Gods Love , no wonder then they desert his Service ; Infidelity is the Root of Apostacy . 3. Men leave off pursuing the heavenly kingdom ; it is from some secret Lust nourished in the Soul , perhaps a wanton or a covetous Lust : Demas for love of the world forsook his Religion , and afterwards turned Priest in an idol Temple . One of Christs own Apostles was caught with a silver Bait : Covetousness will make Men betray a good Cause , and make shipwrack of a good Conscience ; if there be any Lust unmortified in the Soul , it will bring forth the bitter fruit either of Scandal or Apostacy . 4. Men leave off pursuing the Kingdom of Heaven out of Timorousness ; if they persist in Religion they may lose their Places of Profit , perhaps their Lives . The reason ( saith Aristotle ) why the Camelion turns into so many Colours , is through excessive fear . When Carnal fear prevails , it makes Men change their Religion , as fast as the Camelion doth its Colours : Many of the Iews who were great followers of Christ , when they saw the Swords and Staves deserted him . What Solomon saith of the Sluggard , is as true of the Coward , he saith , there is a Lyon in the way , Prov. 22.13 . he sees dangers before him , he would go on in the way to the Kingdom of Heaven , but there is a Lyon in the way . This is dismal , Heb. 10.38 . If any Man draw back , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he steals as a Soldier from his Colours , my Soul shall have no pleasure in him . VSE III. Of Tryal . Let us examine whether we shall go to this Kingdom when we dye ; Heaven is called a Kingdom prepared , Matth. 25. Quest. How shall we know this Kingdom is prepared for us ? Answ If we are prepared for this Kingdom . Quest. How may that be known ? Answ. By being Heavenly persons : An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star ; there is nothing of Christ or Grace in such an heart : It were a Miracle to find a Pearl in a Gold Mine ; and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart : Would we go to the Kingdom of Heaven ? are we heavenly ? 1. Are we heavenly in our Contemplations ? do our Thoughts run upon this Kingdom ? do we get sometimes upon Mount Pisgah , and take a Prospect of Glory ? Thoughts are as Travellers ; most of Davids Thoughts travelled Heavens Road , Psal. 139.17 . Are our Minds heavenl●z'd , Psal. 48.12 . walk about Sion , tell the Towers thereof , mark ye well her Bulwarks : Do we walk into the Heavenly Mount , and see what a glorious Scituation it is ? Do we tell the Towers of that Kingdom ? While a Christian fixeth his Thoughts on God and Glory , he doth as it were tread upon the Borders of the Heavenly Kingdom , and he peeps within the Vail ; as Moses who had a sight of Canaan , though he did not enter into it ; so the heavenly Christian hath a sight of heaven , though he be not yet entred into it . 2. Are we heavenly in our Affections ? do we , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set our Affections on the Kingdom of Heaven ? Col. 3.2 . If we are heavenly we despise all things below , in comparison of the Kingdom of God : We look upon the World but as a beautiful Prison ; and we cannot be much in love with our Fetters though they are made of Gold ; our heart is in Heaven . A Stranger may be in a Forreign Land to gather up his Debts owing him , but he desires to be in his own Kingdom and Nation ; so we are here a while as in a strange Land , but our desire is chiefly after the Kingdom of Heaven , where we shall be for ever . The World is the Place of a Saints Abode , not of his Delight ; is it thus with us ? Do we like the Patriarks of old desire a better Country ? Heb. 11.16 . This is the temper of a true Saint , his Affections are set on the Kingdom of God ; his Anchor is cast in Heaven , and he is carried thither with the Sails of Desire . 3. Are we heavenly in our Speeches ? Christ after his Resurrection did speak of the things pertaining to the Kingdom of God ; Act. 1.3 . Are our Tongues tuned to the Language of the heavenly Canaan . Mal. 3.16 . Then they that feared the Lord spake often to one another . Do you in your visits season your discourses with Heaven ? There are many say , they hope they shall be saved , but you shall never hear them speak of the Kingdom of Heaven ; perhaps of their Wares and Drugs , or of some rich Purchase they have got , but nothing of the Kingdom . Can Men travel together in a Journey and not speak of the Place they are travelling to ? are you Travelers for Heaven , and never speak a word of the Kingdom you are travelling to ? Herein many discover they do not belong to Heaven , for you shall never hear a good Word come from them ; Verba sunt speculum Mentis , Bern. The Words are the Looking-glass of the Mind , they show what the Heart is . 4. Are we heavenly in our Trading ? Is our Traffick and Merchandize in Heaven ? Do we trade in the heavenly Kingdom by Faith ? A Man may live in one place and trade in another , he may live in Ireland and trade in the West-Indies ; so do we trade in the heavenly Kingdom ? They shall never go to heaven when they dye , who do not trade in Heaven while they live . Do we send up to Heaven Vollies of Sighs and Groans ? Do we send forth the Ship of Prayer thither , which fetcheth in Returns of Mercy ? Is our Communion with the Father and his Son Jesus , 1 Iohn 1.3 . Phil. 3.20 . 5. Are our Lives heavenly ? Do we live as if we had seen the Lord with Bodily eyes ? Do we aemulate and imitate the Angels in Sanctity ? Do we labour to copy out Christs Life in ours ? 1 Iohn 2.6 . 'T was a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond : Do we carry Christs Picture about us ? and resemble him in the Heavenliness of our Conversation ? If we are thus heavenly , then we shall go to the kingdom of Heaven when we dye ; and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts , Affections , Conversation , if we consider , ( 1. ) The main end why God hath given us our Souls is , that we may mind the kingdom of Heaven : Our Souls are of a Noble Extraction , they are akin to Angels , a Glass of the Trinity , as Plato speaks . Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects : Were such bright Stars made only to shoot into the Earth ? Were these immortal Souls made only to seek after dying Comforts ? Had this been only the end of our Creation , to eat and drink , and converse with Earthly Objects , worse Souls would have served us . Sensitive Souls had been good enough for us ; what need our Souls be rational and divine to do only that work which a Beast may do ? ( 2. ) Great reason we should be heavenly in our Thoughts , Affections , Conversation , if we consider what a blessed kingdom Heaven is ; it is beyond all Hyperbole ; Earthly Kingdoms do scarce deserve the Names of Cottages compared with it . We read of an Angel coming down from heaven , who did tread with his Right Foot upon the Sea , and with his Left on the Earth , Rev. 10.2 . Had we but once been in the heavenly kingdom , and viewed the superlative glory of it , how might we in an holy scorn trample with one Foot upon the Earth , and with the other Foot upon the Sea : There are Rivers of Pleasure , Gates of Pearl , sparkling Crowns , white Robes , may not this make our hearts heavenly ; it is an heavenly kingdom , and only such go into it as are heavenly . VSE IV. Of Exhortation , To all in General . 1. Branch . If there be such a glorious Kingdom to come , believe this great Truth ; Socinians deny it . The Rabbins say the great dispute between Cain and A●●l was about the world to come , Abel affirmed it , Cain denied it ; this should be engraven upon our hearts as with the point of a Diamond ; there is a blessed Kingdom in reversion , Psal. 58.11 . Doubtless there is a Reward for the Righteous . Let us not haesitate through unbelief ; doubting of Principles is the next way to denying them : Unbelief as Sampson , would pull down the Pillars of Religion ; be confirmed in this , there is a Kingdom of Glory to come ; whosoever denies this cuts a sunder the main Article of the Creed , Life Everlasting . 2. Branch . If there be such a blessed Kingdom of Glory to come , let us take heed least we miss of this Kingdom ; let us fear least we lose Heaven by short shooting ; trembling in the Body a Malady , in the Soul a Grace ; this fear is not a fear of Diffidence or Distrust , such a fear as discourageth the Soul , for such a fear frights from Religion , it cuts the Sinews of Endeavour ; but this holy fear least we miss of the Kingdom of Heaven , is a fear of diligence ; it quickens us in the use of means , and puts us forward that we may not fail of our hope , Heb. 11.6 . Noah being moved with fear prepared an Ark : Fear is a watch Bell to awaken sleepy Christians ; it guards against security ; it is a spur to a sluggish heart : He who fears he shall come short of his Journey rides the faster ; And indeed this Exhortation to fear least we miss of this Kingdom , is most necessary , if we consider two things ; First . There are many who have gone many steps in the way to Heaven , yet have fallen short of it ; Mark 12.34 . Thou art not far from the Kingdom of God ; yet he was not near enough . Quest. How many steps may a Man take in the way to the Kingdom yet miss of it ? Resp. 1. He may be adorned with Civility , he may be morally righteous , he may be prudent , just , temperate , he may be free from paenal Statutes ; this is good , but not enough to bring a Man to Heaven . 2. He may hang out the Flag of a glorious Profession ▪ yet fall short of the Kingdom ; the Scribes and Pharisees went far , they sate in Moses Chair , were Expounders of the Law , they pray'd , gave Alms , were strict in the observation of the Sabbath ; if one had got a Thorn in his Foot , they would not pull it out on the Sabbath day , for fear of breaking the Sabbath ; they were so externally devout in Gods worship , that the Iews thought , that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee ; but the Mantle of their Profession was not lined with Sincerity ; they did all for the applause of Men , therefore they missed of Heaven , Mat. 5.20 . Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God. 3. A Man may be a Frequenter of Ordinances , and yet miss of the Kingdom ; 't is a good sight to see People flock as Doves to the Windows of Gods House ; 't is good to lye in the way where Christ passeth by , yet be not offended if I say , one may be an Hearer of the word , and fall short of Glory ; Herod heard Iohn Baptist gladly , yet beheaded Iohn , instead of beheading his sin : the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching , as one would do to a fit of Musick , Ezek. 33.32 . Thou art to them as a lovely Song of one that hath a pleasant Voice , and can play well on an Instrument , they hear thy Words , but they do them not . What is it to hear ones Duty and not do it ? As if a Phisician prescribe a good Receipt , but the Patient doth not take it . 4. A Man may have some trouble for sin , and weep for it , yet miss of the Heavenly Kingdom . Quest. Whence is this ? Answ. 1. A Sinners tears are forced by Gods Judgments ; as water which comes out of a Still is forced by the fire . 2. Trouble for sin is transient , it is quickly over again ; as some that go to Sea are Sea-sick , but when they come to Land they are well again . So Hypocrites may be Sermon-sick , but this trouble doth not last , the sick fit is soon over . 3. A Sinner weeps but goes on in sin ; his sins are not drowned in his tears . 5. A Man may have good desires yet miss of the Kingdom ; Numb . 23.10 . O that I might dye the death of the righteous . Quest. Wherein do these desires come short ? Answ. 1. They are sluggish . A Man would have Heaven but will take no pains : As if one should say he desires water , but will not let down the bucket into the well ; Prov. 21.25 . The desire of the slothful kills him , his hands refuse to labour . 2. The Sinner desires Mercy but not Grace ; he desires Christ as a Saviour , but not as he is the ●oly One ; he desires Christ only as a bridge to lead him over to Heaven . Such desires as these may be found among the damned . 6. A Man may forsake his Sins , Oaths , Drunkenness , Uncleanness , yet come short of the Kingdom . Quest. Whence is this ? Answ. 1. He may forsake gross sins , yet he hath no reluctancy against heart sins , Pride , Unbelief , and the first risings of Malice and Concupiscence . Though he dams up the Stream , yet he lets alone the Fountain ; though he lop and prune the Branches , yet he doth not strike at the Root of it . 2. Though he leaves Sin ( for fear of Hell , or because it brings shame and penury ) yet he still loves Sin ; as if a Snake should cast her Coat , yet keep her Poyson ; Hos. 4.8 . They set their heart on their iniquity . 3. 'T is but a partial forsaking of Sin ; though he leave one Sin he lives in some other . Herod reformed very much , Mark 6.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He did many things , but he lived in Incest . Some leave Drunkenness and live in Covetousness ; they forbear Swearing and live in Slandering . It is but a partial reformation , and so they miss of the Kingdom of Glory . Thus you see there are some who have gone many steps in the way to Heaven , yet have come short . Some have gone so far in Profession that they have been confident their estate hath been good , and they should go to the Kingdom of Heaven , yet have missed it : Luke 13.25 . When once the master of the house is risen up , and hath shut to the door , and ye begin to stand without and to knock , saying , Lord , Lord , open to us . How confident were these of Salvation , they did not beseech but knock , as if they did not doubt to be let into Heaven ; yet to these Christ saith , I know you not whence you are : Depart from me ye workers of iniquity : Therefore fear and tremble least any of us miss of this Kingdom of Heaven . Secondly , This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom . All the tears of Hell are not sufficient to lament the loss of Heaven ! They who lose the Heavenly Kingdom , lose Gods sweet Presence , the ravishing viewes and smiles of Gods Glorious Face . Gods Presence is the Diamond in the Ring of Glory ; Psal. 16.11 . In his presence is fulness of joy . If God be the Fountain of all Bliss , then to be separated from him is the Fountain of all Misery . They who lose the Heavenly Kingdom lose the Society of Angels , and what sweeter Musick than to hear them praise God in Consort , they lose all their Treasure , their white Robes , their sparkling Crowns ; they lose their hopes , Iob 8.14 . Whose hope shall be cut off . Their hope is not an Anchor but a Spiders Web : If hope deferred makes the heart sick , Prov. 13.12 . what then is hope disappointed ? They lose the end of their being . Why were they Created but to be enthron●d in Glory ? Now to lose this is to lose the end of their being : As if an Angel should be turned to a worm . There are many aggravations of the loss of this Heavenly Kingdom . 1. The eyes of the Wicked shall be opened to see their loss ; now they care not for the loss of Gods Favour because they know not the worth of it . A Man that loseth a rich Diamond and took it but for an ordinary Stone , is not much troubled at the loss of it ; but when he comes to know what a Jewel he lost , then he laments . He whose Heart would never break at the sight of his sins , shall now break at the sight of his loss . Phinehas his Daughter , when she heard the Ark was lost , cryed out , The Glory is departed ; 1 Sam. 4.21 . When the Sinner sees what he hath lost , he hath lost the Beatifical Vision , he hath lost the Kingdom of Heaven ; now he will cry out in horrour and despair , The Glory , the everlasting Glory is departed . 2. A second aggravation of the loss of this Kingdom will be , that Sinners shall be upbraided by their own Conscience : This is the worm that never dyes , Mark 9.44 . viz. a self-accusing Mind . When Sinners shall consider they were in a fair way to the Kingdom ; they had a possibility of Salvation ; though the door of Heaven were strait , yet it was open ; they had the means of Grace ; the jubilee of the Gospel was proclaimed in their ears ; God called but they refused ; Jesus Christ offered them a plaister of his own Blood to heal them , but they trampled it under foot ; the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven , but they repulsed the Spirit , and sent away this Dove , and now they have , through their own folly and wilfulness , lost the Kingdom of Heaven : This self-accusing Conscience will be terrible , like a venomous Worm gnawing at the Heart . 3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom ; the happiness of the Blessed will be an eye-sore ; Luke 13.28 . There shall be weeping and gnashing of teeth , when ye shall see Abraham , and Isaac , and Iacob , and all the Prophets in the kingdom of God , and you your selves thrust out . When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom , and shine with Robes of Glory , and they themselves miss of the Kingdom , this will be a dagger at the heart , and make them gnash their teeth for envy . 4. A fourth aggravation is , this loss of the Kingdom of Heaven is accompanied with the punishment of Sense . He who leaps short of the Bank falls into the River ; such as come short of Heaven fall into the River of Fire and Brimstone ; Psal 9.17 . The wicked shall be turned into hell : And how dreadful is that ? If when but a spark of Gods Anger lights into the Conscience here , it is so torturing , what will it be to have mountains of Gods Wrath thrown upon the Soul ? Psal. 90.11 . Who knoweth the power of thy anger ? The Angel never poured out his Vial but some woe followed ; Rev. 16.3 . when the bitter Vials of Gods Wrath are poured out , Damnation follows . Dives cryes out , O I am tormented in this flame ; Luke 16.24 . In Hell there 's not a drop of Mercy . There was no Oyl or Frankincense used in the Sacrifice of Jealousie , Numb . 5.15 . in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned , nor Incense of Prayer to appease Gods Wrath. 5. A fifth aggravation of the loss of this Kingdom will be , to consider on what easie and reasonable terms Men might have had this Kingdom . If indeed God had commanded impossibles , to have satisfied his Justice in their own Persons , it had been another matter , but what God did demand was reasonable , only to do that which was for their good , to accept of Christ for their Lord and Husband , only to part with that which would damn them , if they kept their Sins ; these were the fair terms on which they might have enjoyed the Heavenly Kingdom : Now to lose Heaven , which might have been had upon such easie terms , will be a cutting aggravation ; it will rend a Sinners Heart with rage and grief , to think how easily he might have prevented the loss of the Heavenly Kingdom . 6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom ; they were felo de se. What pains did they take to resist the Spirit , to stifle Conscience , they sinned while they were out of breath ; Ier. 9.5 . They weary themselves to commit iniquity . What difficulties did Men go through , what did they endure for their Sins , how much shame and pain , how sick was the Drunkard with his cups , how sore in his Body was the Adulterer , and what marks of his sin did he carry about him ? What dangers did Men adventure upon for their Lusts , they adventured Gods Wrath , and adventured the Laws of the Land. O how will this aggravate the loss of Heaven , how will this make Men curse themselves , to think how much pains they were at to lose happiness . How will this sting Mens Consciences to think , had they taken but as much pains for Heaven as they did for Hell they had not lost it . 7. Aggravation of the loss of this Kingdom , it will be an eternal irreparable loss ; Heaven once lost can never be recovered . Worldly losses may be made up again ; if a Man lose his Health he may have it repaired by Physick , if a Man be driven out of his Kingdom he may be restored to it again ; as King Nebuchadnezzar was , Dan. 4.36 . My honour returned to me , and I was established in my Kingdom . King Henry VI. was deposed from his Throne , yet restored again to it , but they who once lose Heaven can never be restored to it again : After millions of years they are as far from obtaining Glory as at first . Thus you see how needful this Exhortation is , that we should fear least we fall short of this Kingdom of Heaven . Quest ▪ What shall we do that we may not miss of this Kingdom of Glory ? Resp. 1. Take heed of those things which will make you miss of Heaven . 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees , they are loath to put themselves to too much pains . It is said of Israel , They despised the pleasant land : Psal. 106.24 . Canaan was a Paradise of Delight , a Type of Heaven ; I , but some of the Iews thought it would cost them a great deal of trouble and hazard in the getting , and they would rather go without it ; They despised the pleasant land . I have read of certain Spaniards that live where there is great store of Fish , yet are so lazy that they will not be at the pains to catch them , but buy of their Neighbours ; such a sinful sloath is upon the most , that though the Kingdom of Heaven be offered to them , yet they will not put themselves to any labour for it . They have some faint velleities and desires , O that I had this Kingdom ; like a Man that wisheth for Venison but will not hunt for it ; Prov. 13.4 . The soul of the sluggard wisheth and hath nothing . Men could be content to have the Kingdom of Heaven , if it would drop as a ripe Fig into their mouth , but they are loath to fight for it . O take heed of Spiritual Sloath ; God never made Heaven to be an hive for drones . We cannot have the World without labour , and do we think to have the Kingdom of Heaven ? Heathens will rise up in Judgment against many Christians , what pains did they take in their Olympick Races , when they ran but for a Crown of Olive or Myrtle intermixed with Gold , and do we stand still when we are running for a Kingdom ? Prov. 19.15 . Sloathfulness casts into a deep sleep . Sloath is the Souls sleep . Adam lost his Rib when he was asleep . Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath . 2. Take heed of Unbelief . Unbelief kept Israel out of Canaan ; Heb. 3.19 . So we see they could not enter in because of unbelief ; and it keeps many out of Heaven . Unbelief is an enemy to Salvation , 't is a damning sin , it whispers thus , to what purpose is all this pains for the Heavenly Kingdom , I had as good sit still , I may come near to Heaven , yet come short of Heaven ; Ier. 18.12 . And they said , there is no hope . Unbelief destroyes hope , and if you once cut this sinew , a Christian goes but lamely in Religion if he goes at all . Unbelief raiseth jealous thoughts of God , it represents him as a severe Judge , this discourageth many a Soul and takes it off from Duty . Beware of unbelief , believe the Promises ; Lam. 3.25 . God is good to the Soul that seeks him ; seek him earnestly and he will open both his Heart and Heaven to you . Deus volentibus non deest ; do what you are able and God will help you . While you spread the sails of your endeavour Gods Spirit will blow upon these sails , and carry you swiftly to the Kingdom of Glory . 3. If you would not miss of the Heavenly Kingdom take heed of mistake , imagining the way to the Kingdom of Heaven to be easier than it is ; 't is but a sigh , or Lord have Mercy . There 's no going to Heaven per saltum , one cannot leap out of Dalilahs lap into Abrahams bosom . The Sinner is dead in trespasses , Eph. 2.1 . is it easie for a dead Man to restore himself to life ? Is Regeneration easie ? Are there no pangs in the new birth ? Doth not the Scripture call Christianity a warfare and a race ? And do you fancy this easie ? The way to the Kingdom is not easie , but the mistake about the way is easie . 4. If you would not miss of the Heavenly Kingdom , take heed of delayes and procrastinations . Mora trahit periculum . It is an usual delusion , I will mind the Kingdom of Heaven but not yet ; when I have gotten an Estate , and am grown old , then I will look after Heaven , and on a sudden Death surprizeth Men , and they fall short of Heaven . Delay strengthens sin , hardens the heart , and gives the Devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late . Caesar deferring to read a Letter put into his hand was killed in the Senate-house . Consider how short your Life is ; 't is a Taper soon blown out . Animantis cujusque vita in fuga est ; The Body is like a Vessel tun'd with breath , Sickness broacheth it , Death draws it out ; delay not the business of Salvation a day longer ; sometimes Death strikes and gives no warning . 5. If you would not come short of the Kingdom of Heaven , take heed of prejudice . Many take a prejudice at Religion , and on this Rock dash their Souls ; they are prejudiced at Christs Person , his Truths , his Followers , his Wayes . ( 1. ) They are prejudiced at his Person ; Matth. 13.57 . And they were offended in him ; what is there in Christ that Men should be offended at him ? He is the pearl of price , Matth. 13.46 . are Men offended at Pearls and Diamonds ? Christ is the wonder of Beauty , Psal. 45.2 . Fairer than the children of men ; is there any thing in Beauty to offend ? Christ is a mirrour of Mercy , Heb. 2.17 . why should Mercy offend any ? Christ is a Redeemer , why should a captive slave be offended at him who comes with a summe of Money to ransom him ? The prejudice Men take at Christ is from the inbred pravity of their hearts . The eye that is sore cannot endure the light of the Sun ; the fault is not in the Sun , but in the sore eye . There are two things in Christ Men are prejudiced at . 1. His Means . The Iewes expected a Monarch for their Messiah ; but Christ came not with outward Pomp and Splendor ; His Kingdom was not of this World : The Stars which are seated in the lightest Orbs are least seen ; Christ who was the bright Morning Star was not much seen , his Divinity was hid in the dark Lanthorne of his humanity ; all who saw the Man did not see the Messiah ; this the Jews stumbled at , the Means of his Person . 2. Men are prejudiced at Christs strictness ; they look upon Christ as austere , and his Lawes too severe , Psal. 2.3 . Let us break their bands , and cast away their cords from us . Though to a Saint Christs Laws are no more burdensome than Wings are to a Bird ; yet to the Wicked Christs Laws are a yoke , and they love not to come under restraint ; hence it is they hate Christ. Though they pretend to love him as a Saviour , yet they hate him as he is the holy One. ( 2. ) Men are prejudiced at the Truths of Christ. 1. Self-denyal . A man must deny his Righteousness , Phil. 3.9 . his Duties and Moralities : he would graft the hope of Salvation upon the stock of his own Righteousness . 2. He must deny his Unrighteousness . The Scripture seals no patents to Sin , it teacheth us to deny all ungodliness and worldly lusts , Tit. 2.11 . We must divorce those Sins which bring in Pleasure and Profit . 3. Forgiving of injuries , Mark 11.25 . These Truths Men are prejudiced at ; they can rather want forgiveness from God than they can forgive others . ( 3. ) Men are prejudiced at the Followers of Christ. 1. Their paucity ; there are but few ( in comparison ) that embrace Christ ; but why should this offend ? Men are not offended at Pearls and precious Stones , because they are but few . 2. Their Poverty ; many that wear Christs livery are low in the World ; but why should this give offence ? ( 1. ) Christ hath better things than these to bestow upon his Followers ; the holy Anointing , the white Stones , the hidden Manna , the Crown of Glory . ( 2. ) All Christs Followers are not humbled with Poverty ; Abraham was rich in Gold and Silver as well as rich in Faith : Though not many Noble are called , yet some Noble ; Acts 17.12 . Honourable women which were Greeks believed ; Constantine and Theodosius were Godly Emperours ; so that this stumbling block is removed . 3. Their Scandals . Some of Christs Followers under a mask of Piety commit sin , this begets a prejudice against Religion ; but doth Christ or his Gospel teach any such thing ? The Rules he prescribes are holy : Why should the Master be thought the worse of because some of his Servants prove bad . ( 4. ) Men are prejudiced at the Wayes of Christ ; they expose them to Sufferings ; Matth. 16.24 . Let him take up his cross and follow me ; many stumble at the Cross. There are as Tertullian , delicaetuli , silken Christians , who love their ease ; they will follow Christ to Mount Oliver to see him transfigured , but not to Mount Golgotha to suffer with him . But alas , what is Affliction to the Glory that follows : The weight of Glory makes Affliction light ; Adimant Caput non Coronam . O take heed of prejudice , this hath been a stumbling stone in Mens way to Heaven , and hath made them fall short of the Kingdom . 6. If you would not miss of the Kingdom of Heaven take heed of Presumption . Men presume all is well , and take it as a principle not to be disputed that they shall go to Heaven . The Devil hath given them Opium to cast them into a deep sleep of security . The presumptuous Sinner is like the Leviathan , made without fear : He lives as bad as the worst , yet hopes he shall be saved as well as the best ; He blesseth himself , and saith he shall have peace though he goes on in sin ; Deut. 29.19 . As if a Man should drink Poyson yet not fear but he should have his health . But whence doth this presumptuous hope arise ? Surely from a conceit that God is made up all of Mercy . 'T is true God is merciful , but withal he is just too ; Exod. 34.6 , 7. Keeping mercy for thousands , and that will by no means clear the guilty . If a King did proclaim that only those should be pardoned who came in and submitted , should any still persisting in Rebellion claim the benefit of that Pardon ? Dost thou hope for Mercy who wilt not lay down thy Weapons , but stand out in Rebellion against Heaven ? None might touch the Ark but the Priests ; none may touch this Ark of Gods Mercy , but holy , consecrated Persons . Presumption is heluo Animarum , the great devourer of Souls . A thousand have missed of Heaven by putting on the broad spectacles of Presumption . 7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh ; soft pleasures harden the heart . Many people cannot endure a serious Thought , but are for Comedies and Romances , they play away their Salvation . Homines capiuntur voluptate ut pisces hamo , Cicero . Pleasure is the sugred bait Men bite at , but there is an hook under ; Iob 21.12 . They take the timbrel and harp , and rejoyce at the sound of the organ : And a parallel Scripture , Amos 6.4 . That lye upon beds of ivory , that chant to the sound of the viol , that drink wine in bowls , and anoint themselves with the chief oyntments . The pleasures of the World do keep many from the pleasures of Paradise ▪ What a shame is it that the Soul , that princely thing which swayes the sceptre of Reason , and is akin to Angels , should be enslaved to sinful pleasure . Beard in his Theatre , speaks of one who had a Room richly hung with fair Pictures , he had most delicious Musick , he had the rarest Beauties , he had all the Candies and curious Preserves of the Confectioner , thus did he gratifie his Senses with Pleasure , and swore he would live one week like a God , though he were sure to be damned in Hell the next day . Diodorus Siculus observes , that the Dogs of Sicily while they are hunting among the sweet Flowers lose the scent of the Hare ; so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven . 'T is , saith Theophylact , one of the worst sights to see a Sinner go laughing to Heaven . 8 If you would not fall short of the Kingdom of Heaven , take heed of Worldlimindedness ; a covetous Spirit is a dunghil Spirit , it choaks good Affections , as the earth puts out the fire . The World hindred the young Man from following Christ , abiit tristis , he went away sorrowful , Luke 18.23 . which extorted those words from our Saviour , Verse 24. How hardly shall they that have Riches enter into the Kingdom of God ? Divitiae saeculi sunt laquei Diaboli , Bern. Riches are golden Snares . If a Man were to climb up a steepy Rock , and had Weights tied to his Legs , it would hinder him from his ascent : Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven ; Exod. 14.3 . They are entangled in the Land , the Wilderness hath shut them in . So it may be said of many , they are entangled in earthly Affairs , the World hath shut them in : The World is no Friend to Grace ; the more the Child sucks the weaker the Nurse is ; and the more the World sucks and draws from us , the weaker our Grace is , 1 Iohn 2.15 . Love not the world . Had a Man a Monopoly of all the wealth of the World , were he able to empty the Western Parts of Gold , and the Eastern of Spices ; could he heap up Riches to the Starry heaven , yet his heart would not be filled : Covetousness is a dry dropsy : Ioshua who could stop the course of the Sun , could not stop Achan in his covetous pursuit of the Wedge of Gold : he whose heart is lockt up in his Chest , will be lockt out of heaven : Some Ships that have escaped the Rocks , have been cast away upon the Sands : Many who have escaped gross Sins , have been cast away upon the Worlds Golden Sands . 9. If you would not come short of the Kingdom of heaven , take heed of indulging any sin ; one Mill-stone will drown as well as more ; and one sin lived in will damn as well as more : Vbi regnat peccatum non potest regnare Dei regnum , Hierom. If any one sin reign , it will keep you from reigning in the kingdom of heaven ; especially keep from sins of Presumption , which wast Conscience , vastare Conscientiam , Tertul. and the Sin of your natural Constitution , the peccatum in delitiis , Aug. the darling Sin , Psal. 18.23 . I have kept my self from mine iniquity . That Sin which my heart would soonest decoy and flatter me into ; as in the Hive there is one Master-Bee , so in the heart one Master-sin : O take heed of this ! Quest. How may this sin be known ? A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at , that is the bosom sin ; Herod could not brook to have his Incest medled with , that was a noli me tangere : Men can be content to have other sins declaimed against , but if a Minister put his Finger upon the sore , and toucheth upon one special sin , then igne micant oculi , they are enraged and spit the Venome of Malice . 2. That sin which a Mans heart runs out most to , and he is most easily captivated by , that is the Dalilah in the Bosom : One Man is overcome with wantonness , another by worldliness ; 't is a sad thing a Man should be so bewitched by a beloved sin , that if it ask him to part with not only half the kingdom , but the whole Kingdom of heaven , he must part with it to gratify that Lust. 3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress , that is the sin he hath allowed himself in , and is his complexion sin : When Ioseph's Brethren were distressed their sin in selling their Brother came into their Remembrance , Gen. 42.21 . We were verily guilty concerning our Brother , &c. So when a Man is upon his sick-bed , and Conscience shall say , thou hast been guilty of such a sin , the sin of slandring , or uncleanness , Conscience reads a Man a sad Lecture , it affrights him most for one sin , that is the Complection sin . 4. That sin which a Man is loathest to part with , that is the endeared sin : Iacob could of all his Sons most hardly part with Benjamin , Gen. 42.36 . Will ye take Benjamin away ? So saith the Sinner , this and that Sin I have left , but must Benjamin go too ? must I part with this delightful sin ? that goes to the heart ; as it is with a castle that hath several Forts about it , the first and second Fort are yeilded , but when it comes to the main Castle the Governour will rather fight and dye then yeild that : So a Man may suffer some of his Sins to be demolished , but when it comes to one , that is like the taking of the Castle , he will never yeild to part with that ; surely that is the Master-sin ; take heed especially of this sin ; the strength of sin lies in the beloved sin : This is like an humour striking to the heart which brings Death . I have read of a Monarch , that being pursued by the Enemy , he threw away the Crown of Gold on his head , that he might run the faster ▪ So that sin which thou didst wear as a Crown of Gold , throw it away that thou maiest run the faster to the Kingdom of heaven : O if you would not lose Glory , mortify the beloved sin , set it as Vriah in the Fore-front of the battle to be slain ; by plucking out this right eye , you will see the better to go to heaven . 10. If you would not fall short of the kingdom of heaven , take heed of inordinate Pashion ; many a Ship hath been lost in a storm ; and many a Soul hath been lost in a storm of unruly Passions : Every Member of the Body is infected with sin ; as every Branch of Wormwood is bitter ; but the Tongue is full of deadly poyson , Iam. 3.8 . Some care not what they say in their Passion , they will censure , slander , wish evil to others ; how can Christ be in the heart when the Devil hath taken possession of the tongue ? Passion disturbs reason , it is brevis insania , a short Frenzy ; Ionah in a Passion flies out against God , Ionah 4.9 . I do well to be angry to the death . What to be angry with God , and to justify it ? I do well to be angry , the Man was not well in his Wits ; Passion unfits for Prayer , 1 Tim. 2.8 . I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer , but he doth not lift up holy hands . Water when it is hot soon boils over ; so when the heart is heated with Anger it soon boils over in fiery passionate Speeches . Some curse others in their Passion : They whose tongues are set on fire , let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom , beware of giving way to your unbridled Passions ; some say words are but wind , but they are such a wind as may blow them to Hell. 11. If you would not fall short of the heavenly kingdom , beware of too much indulging the sensual Appetite , Rom. 13.14 . Make not Provision for the flesh ; the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Provision , signifies to be Caterers for the flesh , Phil. 3.19 . Whose God is their Belly . The Throat is a slippery place ; Iudas received the Devil in the Sop ; and often the Devil slides down in the Liquor : Excess in Meat and Drink clouds the Mind , choakes good Affections , provokes Lust ; many a Man digs his own Grave with his Teeth ; the Heathen could say , magnus sum & ad mojora natus quam ut sim corporis mei mancipium , Sen. He was higher born then to be a slave to his Body : To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife : Take such a proportion of food as may recruit Nature not surfeit it : Excess in things lawful hath lost many the kingdom of heaven . A Bee may suck a little honey from the leaf , but put it in a Barrel of honey and it is drowned ; to suck temperately from the Creature God allows , but excess ingulphs Men in Perdition . 12. If you would not fall short of the Kingdom of Heaven , take heed of injustice in your dealings ; defrauding lies in two things , First , mixing Commodities ; as if one mix bad Wheat with good , and sell it for pure Wheat , this is to defraud , Isa. 1.22 . Thy Wine is mixed with Water . Second , Giving scant Measure , Amos 5.8 . Making the Ephah small ; Ephah was a Measure which the Iews used in selling ; they made the Ephah small , they scarce gave measure ; I wish this be not the sin of many , Hos. 12.7 . He is a Merchant , the Ballances of deceit are in his hand . Can they be holy which are not just ? Mic. 6.11 . Shall I count them pure with the wicked Balances ? Is his heart sincere who hath false Weights ? This hath made many they could not reach heaven , because of their over reaching . 13. If you would not miss of the Kingdom of Heaven , take heed of evil Company ; there is a necessary Commerce with Men in buying and selling , else , as the Apostle saith , We must go out of the World , 1 Cor. 5.10 . But do not voluntarily choose the Company of the wicked ; 1 Cor. 5.11 . I have written to you not to keep Company . Do not incorporate into the Society of the wicked , or be too much familiar with them : The wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God haters ; and 2 Chron. 19.2 . Shouldst thou joyn with them that hate the Lord ? A Christian is bound by vertue of his Oath of Allegiance to God in Baptism , not to have intimate converse with such as are Gods sworn Enemies ; 't is a thing of bad report : What doth Christs Dove among Birds of Prey ? What do Virgins among Harlots ? The Company of the wicked is very defiling , 't is like going among them that have the Plague ; Prov. 6.27 . He that toucheth Pitch shall be defiled . Psal. 106 35. They were mingled among the heathen and learned their Works . If you mingle bright Armour with rusty , the bright Armour will not brighten the rusty , but the rusty Armour will spoil the bright . Such as have had religious Education , and have some inclinations to good , yet by mixing among the wicked they will be apt to receive hurt ; the bad will sooner corrupt the good , then the good will convert the bad ; Pharaoh learned Ioseph to swear , but Ioseph did not learn Pharaoh to pray . There is a strange attractive power in ill company to corrupt and poison the best dispositions ; they damp good Affections : Throw a Fire-ball into the Snow and it is soon quenched . Among the wicked you lose your heat of zealous affections ; by holding familiar correspondence with the wicked one shall hear them disswading him from strict Godliness , that it will debar him of his Liberty and Pleasure , Act. 28.2 . This Sect is every where spoken against . Hereupon he who before did look towards Heaven , begins to be discouraged , and gradually declines from goodness . ( 1. ) There steals upon him a dislike of his former religious course of Life ; that he was righteous over-much ; stricter then needed . ( 2. ) There is instilled into his Heart a secret delight of evil ; he begins to like foolish scurrilous discourse ; he can hear Religion spoken against and be silent , nay , well pleased ; he loves Vanity , and makes a sport of sin . ( 3. ) He is by degrees so Matamorphosed and made like the Company he converseth with , that he now grows into a disgust and hatred of his former sober ways ; he is ill-affected towards good Men ; he is transformed into scoffing Ishmael , a breathing devil ; and becomes at last as much the Child of Hell , as any of that graceless damned Crew he conversed with ; and what is the end of all ? a blot in the Name , a Moth in the Estate , a Worm in the Conscience . O if you would not miss of the kingdom of Heaven beware of ●vil Company : Bad Company is the Bane and Poison of the Youth of this Age : Such as were once soberly inclined , yet by coming among the Prophane they grow familiar , till at last they keep one another Company in Hell. 14. If you would not miss of the Kingdom of Heaven take heed of parlying with the Fleshy part ; the Flesh is a Bosom Traitor . When an Enemy is gotten within the Walls of a Castle , it is in great danger to be taken . The Flesh is an Enemy within ; the Flesh is a bad Counsellour ; the Flesh saith there is a Lion in the Way ; it discourageth from a religious strictness ; the Flesh saith as Peter did to Christ , Spare thy self ; the Flesh saith as Iudas , What needs all this wast ? what needs this praying ? why do you wast your strength and Spirits in Religion ? What needs all this wast ? the Flesh cries out for ease and pleasure . How many by consulting with the Flesh have lost the Kingdom of Heaven ! 15. If you would not fall short of Heaven take heed of Carn●l Relations : Our Carnal Friends are often Bars and Blocks in our way to Heaven ; they will say Religion is preciseness and singularity : a Wife in the bosom may be a Tempter ; Iob's Wife was so , Iob 2.9 . Dost thou still retain thy Integrity ? curse God and dye . What still pray ? What dost thou get by serving God ? Iob where are thy Earnings ? what canst thou show thou hast had in Gods Service , but Boyles and Ulcers ? and dost thou still retain thy integrity ? throw off Gods Livery , renounce Religion . Here was a tentation handed over to him by his Wife : The Woman was made of the Rib , the Devil turned this Rib into an Arrow , and would have shot Iob to the heart , but his Faith quenched this fiery Dart. Beware of Carnal Relations : We read , that some of Christs kindred laid hold on him , and would have hindred him when he was going to Preach , Mark 3.21 . They said he is beside himself . Our kindred sometimes would stand in our way to Heaven , and judging all zeal rashness would hinder us from being saved : Such Carnal Relations Spira had , for advising with them whether he should remain constant in his Orthodox Opinion , they perswaded him to recant and so abjuring his former Faith he fell into horrour and dispondency of Mind . Galeacius Marquess of Vico found his Carnal Relations a great Block in his way , and what ado had he to break through their Tentations ? Take heed of a snare in your Bosom : 'T is a brave saying of Ierom , Si Mater mihi ubera ostendat , &c. If my Parent should perswade me to deny Christ , if my Mother should show me her breast that gave me suck , if my Wife should go to charm me with her Embraces , I would forsake all and fly to Christ. 16. If you would not fall short of the Kingdom of Heaven , take heed of falling off ; beware of Apostacy ; he misseth of the Prize who doth not hold out in the Race ; he who makes shipwrack of the Faith cannot come to the haven of Glory . We live in the fall of the Leaf ; Men fall from that goodness they seemed to have ; some are turned to Error , others to Vice ; some to drinking and dicing , others to whoring ; the very Mantle of their Profession is fallen off : 'T is dreadful for Men to fall off from hopeful beginnings : The Apostate saith Tertullian seems to put God and Satan in the Ballance , and having weighed both their Services , prefers the Devils Service and proclaims him to be the best Master , in which respect , the Apostate is said to put Christ to open shame , Heb. 6.6 . This is sad at last , Heb. 10.38 . If you would not miss of Glory take heed of Apostacy , those who fall away must needs fall short of the Kingdom . 1. If we would not come short of this Heavenly Kingdom , let us be much in the exercise of Self-denyal ; Matth. 16.24 . If any man will come after me , let him deny himself . He who would go to Heaven must deny self-righteousness , Cavendum est a propria justitia ; Phil. 3.9 . That I may be found in him not having my own righteousness . The Spider weaves a web out of her own Bowels ; an Hypocrite would spin a web of Salvation out of his own Righteousness : We must deny our Civility in point of Justification . Civility is a good staff to walk with among Men , but it is a bad ladder to climb up to Heaven . We must deny our holy things in point of Justification . Alas , how are our Duties checkered with Sin. Put Gold in the fire and there comes out dross ; our most golden services are mixed with unbelief . Deny self-righteousness ; use Duty but trust to Christ. Noahs Dove made use of her wings to fly , but trusted to the Ark for safety . Let Duties have your diligence but not your confidence . Self-denyal is via ad regnum ; there is no getting into Heaven but through this strait gate of self-denyal . 2. The second means for the obtaining of the Kingdom is serious Consideration : Most Men fall short of Heaven for want of Consideration . 1. Consideration . We should often consider what a Kingdom Heaven is . 'T is called Regnum paratum , a Kingdom prepared , Matth. 25.34 . which implyes something that is rare and excellent . God hath prepared in his Kingdom , such things as eye hath not seen nor ear heard ; 1 Cor. 2.9 . Heaven is beyond all hyperbole . In particular , in this Coelestial Kingdom are two things . ( 1. ) A stately Pallace . ( 2. ) A Royal Feast . ( 1. ) A stately Pallace . 1. It is large and hath several stories ; for the dimensions of it , it is twelve thousand furlongs , Rev. 21.15 . or as it is in some Greek Copies , twelve times twelve thousand furlongs , a finite number put for an infinite ; no Arithmetician can number these furlongs : Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them . 2. The Pallace of this Kingdom is lucid and transparent ; 't is adorned with light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The light is sweet . Hell is a dark dungeon , but the Pallace above is bespangled with light ; Col. 1.12 . Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven . 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect . There is the best Air which is perfumed with the odours of Christs Oyntments ; and a most pleasant prospect of the bright Morning-Star . 4. The Pallace is rich and sumptuous ; it hath Gates of Pearl , Rev. 21.21 . it is enriched with white Robes and Crowns of Glory ; and this Pallace never falls to decay , and the dwellers in it never dye , Rev. 22.5 . They shall reign for ever and ever . ( 2. ) A Royal Feast : It is called , The marriage supper of the lamb , Rev. 19.9 . which Bullinger and Gregory the great , understand of the magnificent Supper prepared in the Kingdom of Heaven . A Glorious Feast it will be in respect of the Founder , God ; the Glorified Saints shall feast their eyes with Gods Beauty , and their hearts with his Love ; a delicious Feast it will be in respect of the festivity and holy Mirth . What Joy when there shall be the Anthems and Triumphs of Glorified Spirits ; when Saints and Angels shall twist together in an inseparable union of Love , and lye in each others sweet embraces ; a Royal Banquet it shall be where there is no surfeit , because continually a fresh course served in . The serious Consideration what a Kingdom Heaven is , would be a means to quicken our endeavour in the pursuit after it . What causeth Men to make Voyages to the Indies , but the consideration of the Gold and Spices which are to be had there ; did we survey and contemplate the Glory of Heaven , we should soon take a Voyage , and never leave till we had arrived at the Coelestial Kingdom . 2. Consideration , How it will trouble you if you should perish , to think you came short of Heaven for want of a little more pains . The Prophet Elisha bid the King of Israel smite the ground six times , and he smote but thrice and stayed , 2 Kings 13.19 . and he lost many Victories by it : So when a Man shall think thus , I did something in Religion but did not do enough , I prayed but it was coldly , I did not put coals to the Incense ; I heard the Word , but did not meditate on it , I did not chew the end ; I smote but thrice , and I should have smitten six times ; had I taken a little more pains I had been happy , but I have lost the Kingdom of Heaven by short shooting . The consideration how terrible the thoughts of this will be , that we should lose Heaven for want of a little more pains , will be a means to spur on our sluggish hearts , and make us more diligent to get the Kingdom . 3. The third means for the obtaining this Kingdom is to keep up Daily Prayer , Psal. 109.4 . I give my self to Prayer . Prayer inflames the affections , and oyls the wheels of the endeavour ; Prayer prevails with God , it unlocks his Bowels , and then he unlocks Heaven ; all that have got to Heaven have crept thither upon their knees : The Saints now in Heaven have been Men of Prayer ; Daniel prayed three times a day , Iacob wrestled with God in Prayer , and as a Prince prevailed ; this Prayer must be fervent , else it is thuribulum sine prunis , as Luther , a Golden Censer without Fire . O follow God with Prayers and Tears , say as Iacob to the Angel , Gen. 32.26 . I will not let thee go except thou bless me . Prayer vincit invincibilem , Luther , it conquers the Omnipotent ; Elijah by Prayer opened Heaven ; by ardent and constant Prayer Heaven is at last opened to us . 4. If you would obtain the Heavenly Kingdom get a love to Heaven . Love puts a Man upon the use of all means to enjoy the thing loved . He that loves the World how active is he , he will break his sleep and peace for it ; he that loves Honour what hazards will he run , he will swim to the crown in Blood. Iacob loved Rachel , and what would not he do , though it were serving a two seven years Apprenticeship , for obtaining her ? Love carries a Man out violently to the Object loved . Love is like Wings to the Bird , like Sails to the Ship ; it carries a Christian full sail to Heaven ; Heaven is a place of Rest and Joy , 't is Paradise , and will you not love it ? Love Heaven and you cannot miss it : Love breaks through all opposition , it takes heaven by storm : Love though it labour is never weary ; it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel ▪ and keeps him from being weary . 5. If you would obtain the Kingdom of Heaven make Religion your business . What a Man looks upon as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing by the by , he doth not much mind . If ever we would have Heaven we must look upon it as our main concern : Other things do but concern our livelyhood , this concerns our Salvation ; then we make Religion our business when we wholly devote our selves to Gods service , Psal. 139.18 . we count those the best hours which are spent with God ; we give God the cream of our affections , the flower of our time and strength ; we traffique in Heaven every day , we are Merchants for the Pearl of price . He will never get an Estate who doth not mind his Trade ; he will never get heaven who doth not make Religion his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his main business . 6. If you would obtain the Kingdom of Heaven , bind your hearts to God by sacred Vowes . Vow to the Lord that ( by his Grace ) you will be more intent upon heaven than ever , Psal. 56.12 . Thy vowes are upon me , O God. A Vow binds the Votary to Duty ; he looks upon himself as obliged by his Vow to cleave to God. Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind ; so we must fortifie our selves with strong Vowes , that we may not be carried away from God with the violent wind of temptation . No question a Christian may make such a Vow , because the ground of it is Morally good , he vowes nothing but what he is bound to do by vertue of his Baptismal Vow , namely to walk with God more closely , and to pursue heaven more vigorously . 7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls , Eph. 5.15 . Redeeming the time . Opportunity is the cream of time ; the improving the seasons of Grace is as much as our Salvation is worth . The Marriner by taking the present season while the Wind blowes gets to the haven ; by taking the season while we have the means of Grace , and the wind of the Spirit blowes , we may arrive at the Kingdom of heaven . We know not how long we shall enjoy the Gospel ; the seasons of Grace like Noahs Dove , come with an Olive-branch in their mouth , but they soon take Wings and fly . Though they are sweet , yet swift . God may remove the Golden Candlestick from us as he did from the Churches of Asia . We have many sad symptoms , Gray hairs are here and there upon us , Hos. 7.9 . therefore let us lay hold upon the present season ; they that sleep in Seed-time will beg in Harvest . 8. If you would go to the Kingdom of Heaven you must excubias agere keep a daily Watch ; Mark 13.37 . I say unto all , watch . Many have lost Heaven for want of watchfulness . Our hearts are ready to decoy us into sin , and the Devil lyes in ambush by his temptations ; we must every day set a spy , and keep centinel in our Souls : Hab. 2.1 . I will stand upon my watch . ( 1. ) We must watch our Eyes ; Iob 31.1 . I made a covenant with my eyes . Much Sin comes in by the eye : When Eve saw the tree was good for food , and pleasant to the eyes , then she took ; Gen. 3.6 . First she looked and then she lusted ; the eye by beholding an impure Object sets the heart on fire ; the Devil oft creeps in at the window of the eye . Watch your eyes . ( 2. ) Watch your Ear. Much Poyson is conveyed through the ear . Let your ear be open to God , and shut to Sin. ( 3. ) Watch your Hearts : We watch suspicious persons ; The heart is deceitful , Ier. 17.9 . Watch your heart ; 1. When you are about holy things ; it will be stealing out to vanity . When I am at Prayer , saith S. Hierom , Aut per porticum deambulo aut de foenore computo , either I am walking through Galleries , or casting up Accompts . 2. Watch your heart when you are in Company . The Basilisk poysons the herbs he breaths on ; the breath of the wicked is infectious . Nay , watch your hearts when you are in good Company ; such as have some good in them , yet may be some grains too light ; they may have much levity of Discourse , and if no scum boils up , yet too much froth . The Devil is subtle , and he can as well creep into the Dove , as he did once into the Serpent . Satan tempted Christ by an Apostle . 3. Watch your hearts in Prosperity ; now you are in danger of Pride . The higher the Water of the Thames riseth , the higher the Boat is lifted up ; the higher that Mens Estates rise , the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God , but to lift up the heel against him ; Deut. 32.15 . Iesurun waxed fat and kicked . It is hard to carry a full Cup without spilling , and to carry a full prosperous Estate without sinning . Turpi fregerunt saecula luxu divitiae molles . Sen. Trag. Sampson fell asleep in Dalilahs lap ; many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell. 4. Watch your hearts after holy Duties . When Christ had been Praying and Fasting then the Devil tempted him , Mat. 4.23 . After our combating with Satan in Prayer , we are apt to grow secure , and put our Spiritual Armour off , and then the Devil falls on and wounds us . O if you would get Heaven be alwayes upon your Watch-tower , set a spy , keep close centinel in your Souls : Who would not watch when it is for a Kingdom . 9. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither . ( 1. ) Divine Knowledge . There 's no going to Heaven blindfold . In the Creation , Light was the first thing which was made ; so 't is in the new Creation , Knowledge is the Pillar of Fire which goes before us , and lights us into the Heavenly Kingdom . 'T is light must bring us to the inheritance in light ; Col. 1.12 . ( 2 ) . Faith. Faith ends in Salvation ; 1 Pet. 1.9 . Receiving the end of your faith , Salvation . He who believes is as sure to go to Heaven as if he were in Heaven already ; Acts 16.31 . Faith toucheth Christ , and can he miss of Heaven who toucheth Christ ? Faith unites to Christ , and shall not the Members be where the Head is ? All have not the same degree of Faith ; we must distinguish between the direct act of Faith , and the reflex act , Affiance and Assurance ; yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom . I am justified because I believe , not because I know I believe . ( 3. ) Love to God. Heaven is prepared for those that love God , 1 Cor. 2.9 . Love is the Soul of Obedience , the Touchstone of Sincerity . By our loving God we may know he loves us , 1 Iohn 4.19 . and those whom God loves he will lay in his bosom . Ambrose in his Funeral Oration for Theodosius , brings in the Angels hovering about his departing Soul , and being ready to carry it to Heaven , asked him , What that Grace was he had practised most upon Earth , Theodosius replyed , Dilexi , dilexi , I have loved , I have loved ; and strait-way he was by a convoy of Angels translated to Glory . Love is a sacred Fire kindled in the breast , in the flames of this Fire the devout Soul ascends to Heaven . 10. If we would obtain this Heavenly Kingdom let us labour for Sincerity ; Prov. 28.18 . Whosoever walketh uprightly shall be saved . The sincere Christian may fall short of some degrees of Grace , but he never falls short of the Kingdom ; God will pass by many failings where the heart is right ; Numb . 23.21 . True Gold , though it be light , hath grains of allowance ; Psal. 51.6 . Thou desirest truth in the inward parts . Sincerity is the sauce which seasons all our Actions , and makes them savoury ; it is the ingredient into every Grace : It is called Faith unfeigned , 2 Tim. 1.5 . and Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity , Eph. 6.24 . Coyn will not go currant that wants the Kings stamp ; Grace is not currant if it be not stamped with Sincerity . Glorious Duties sowred with Hypocrisie are rejected , when great Infirmities sweetned with Sincerity are accepted . If any thing in the World bring us to Heaven it is Sincerity : Sincerity signifies plainness of heart , Psal. 32.2 . In whose Spirit there is no guile . The plainer the Diamond is the richer . ( 1. ) Sincerity is when we serve God with our heart ; we do not only worship him but love him . Cain brought his Sacrifice , but not his Heart : This is Gods delight , a Sacrifice flaming upon the Altar of the Heart . A sincere Christian , though he hath a double principle in him , Flesh and Spirit , yet he hath not a double heart , his heart is for God. ( 2. ) Sincerity is when we aim purely at God in all we do . The Glory of God is more worth than the Salvation of all Mens Souls . A sincere Christian though he comes short in Duty yet he takes a right aim . As the herb Heliotropium turns about according to the motion of the Sun ; so a Godly Mans actions do all move towards the Glory of God 11. If we would obtain the Heavenly Kingdom , let us keep up fervency in Duty , What is a dead form without the power ? Rev. 3.16 . Because thou art luke-warm , neither hot nor cold , I will spue thee out of my mouth . Fervency puts life into Duty ; Rom. 12.11 . Fervent in Spirit serving God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Boyling over . Christ prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet more earnestly , Luke 22.44 . When the Fire on the Golden Censer was ready to go out , Aaron was to put more Coals to the Incense . Praying with Devotion is putting more Coals to the Incense ; 't is not Formality but Fervency will bring us to Heaven : The Formalist is like Ephraim , a Cake not turned , hot on one side and dough on the other . In the external part of Gods Worship he seems to be hot , but as for the Spiritual part of Gods Worship he is cold . Oh if you would have the Kingdom of Heaven keep up heat and fervour in Duty . Eliah was carried up to Heaven in a fiery Chariot ; if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal : 'T is violence takes the Kingdom of Heaven . 12. If we would arrive at the Heavenly Kingdom let us cherish the motions of Gods Spirit in our hearts . The Marriner may spread his Sails , but the Ship cannot get to the Haven without a gale of Wind ; so we may spread the sails of our endeavour , but we cannot get to the Haven of Glory without the North and South-wind of Gods Spirit blow ; how nearly therefore doth it concern us to make much of the motions of Gods Spirit ; motions to Prayer , motions to Repentance . 2 Sam. 5.24 . When thou hearest the sound of a going in the tops of the mulberry-trees , that then thou shalt bestir thy self , for then shall the Lord go out before thee : So when we hear as it were a voice within us , a secret inspiration stirring us up to good Duties , we should then bestir our selves ; while the Spirit works in us , we should work with the Spirit . Many Men have Gods Spirit striving with them , he puts good motions in their hearts , and holy purposes , but they neglecting to prosecute these good motions , the Spirit is thereby grieved , and being grieved , withdraws its assistance , and that assistance being gone there is no getting to Heaven . Oh make much of the motions of the Spirit , it is as much as your Salvation is worth . The Spirit of God is compared to fire , Acts 2.2 . if we are careful to blow this spark , we may have fire to inflame our affections , and to light our feet into the way of peace . If we quench the Spirit by our neglecting and resisting its motions , we cut our selves off from Salvation . The Spirit of God hath a drawing-power , Cant. 1.4 . The Blessed Spirit draws by attraction , as the Loadstone the Iron . In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations . Now when the Spirit is about thus to draw us , let us take heed of drawing back left it be to perdition : Heb. 10. We should do as Noah , when the Dove came flying to the Ark , he put forth his hand and took it into the Ark , so when this sweet Dove of Gods Spirit comes flying to our hearts , and brings a gracious impulse as an Olive-branch of Peace in its mouth . O take this Dove into the Ark , entertain the Spirit in your hearts , and it will bring you to Heaven . Quest. But how shall we know the motions of the Spirit from a delusion ? Answ. The motions of the Spirit are alwayes agreeable to the Word . If the Word be for Holiness so is the Spirit : The Spirit perswades to nothing but what the Word directs ; which way the tyde of the Word runs , that way the Wind of the Spirit blows . 13. We obtain the Kingdom of Heaven by uniform and chearful Obedience ; Obedience is the Road through which we travail to Heaven ; many say they love God , but refuse to obey him ; doth he love the Princes Person who slights his Commands ? ( 1. ) Obedience must be uniform , Psal. 119.6 , Then shall I not be ashamed , Lo Eboth , I shall not blush when I have respect to all thy Commandments ; as the Son goes through all the signs of the Zodiack , so must we through all the duties of Religion : If a Man be to go an hundred Miles , and he goes ninety nine Miles , and there stops , he comes short of the Place he is to travel to ; if with Herod we do many things that God commands , yet if we lye in the total neglect of any duty we come short of the Kingdom of Heaven ; for Instance , If a Man seem to make Conscience of duties of the first Table , and not the duties of the second ; if he seem to be religious but is not just , he is a Transgressor , and is in danger to lose Heaven ; a good heart is like the Needle which points that way which the Loadstone draws , so he moves that way which the Word draws . ( 2. ) Obedience must be chearful ; I delight to do thy Will O my God , yea thy Law is within my heart , Psal. 40.8 . That is the sweetest Obedience which is chearful , as that is the sweetest Honey which drops from the Comb freely : God doth sometimes accept of willingness without the work , but never of the Work without willingness ; Zach. 5 9. There came out two Women and the wind was in their wings . Wings are swift , but wind in the Wings denotes great swiftness ; an Emblem of the swiftness and chearfulness which should be in Obedience ; we go to Heaven in the way of Obedience . 14. If we would obtain this Kingdom , be much in the Communion of Saints ; one Coal of Juniper will warm and inflame another ; when the heart is dead and frozen the Communion of Saints will help to warm it , Mal. 3.16 . They that feared the Lord spake often one to another . Christians should never meet ( saith Mr. Bolton ) but speak of their meeting together in Heaven : One Christian may be very helpful by Prayer and Conference to another , and give him a lift towards Heaven . Old Latimer was much strengthened and comforted by hearing Mr. Bilnyes Confession of Faith. We read that when Moses his hands were heavy , and he was ready to let them fall , Aaron and Hur staid up his hands , Exod. 17.12 . A Christian who is ready to faint under Tentation , and le ts down the hands of his Faith , by conversing with other Christians , he is strengthened and his hands are held up ; a great benefit of holy Conference is Counsel and Advise : If a Man , saith Chrysostom , who hath but one head to advise him , could make that head an hundred heads to advise him , he would be very wise : A single Christian hath this benefit by the Communion of Saints , they are as so many heads to advise him what to do in such a case or exigence : By Christian conference the Saints can say , Did not our heart burn within us ? Communion of Saints we have in our Creed , but 't is too little in our practise : Men usually travel fastest in Company , we travel fastest to Heaven in the Communion of Saints . 15. If we would attain to this Kingdom of Heaven , let us be willing to come up to Christs terms ; many will be cheapening , and bid something for the Kingdom of Heaven , they will avoid gross sin , and will come to Church and say their Prayers ; and yet all this while they are not willing to come up to Gods Price , that is , they will not renounce the Idol of self Righteousness , flying only to Christ as to the Horns of the Altar ; they ; will not sacrifice their bosom-sin ; they will not give God Spirit-worship , serving him with zeal and intenseness of Soul , Iohn 4.24 . they will not forgive their Enemies : they will not part with their carnal profits for Christ ; they would have the Kingdom of Heaven , but they will not come up to the Price : If you would have this Kingdom , do not article and indent with Christ , but accept of his Terms ; say , Lord , I am willing to have the Kingdom of Heaven whatever it cost me ; I am willing to pluck out my right eye , to part with all for the Kingdom ; here is a blank paper I put into thy hand , Lord write thy own Articles , I will subscribe to them . 16. If we would obtain the Heavenly Kingdom , let us attend to the holy Ordinances ; thus God brings Souls to heaven ; Act. 27.31 . Except ye abide in the Ship ye cannot be saved . Some People would leap out of the Ship of Ordinances , and then God knows whether they leap ; but except ye abide in the Ship of Ordinances ye cannot be saved ; especially if you would get to Heaven attend to the VVord preached : It was by the Ear , by our first Parents listening to the Serpent , that we lost Paradise ; and it is by the Ear , by the hearing of the word , that we get Heaven , Isa. 55.3 . Hear and your Soul shall live . God sometimes in the preaching of the word drops in that holy Oyl into the Ear which softens and sanctifies the heart : The word preached is called the Ministry of the Spirit , 2 Cor. 3.8 . because the Spirit of God makes use of this Engine to convert Souls : If the word preached doth not work upon Men , nothing will , not Judgment , or Miracles , no , nor though one should arise from the Dead , Luke 16.31 . If a glorified Saint should come out of Heaven , and assume a Body , and tell you of all the glory of Heaven , and the joys of the blessed , and perswade you to believe ; if the preaching of the word will not bring you to Heaven , neither would his Rhetorique do it who rose from the dead . In Heaven there will be no need of Ordinances , but there is while we live here : The Lamp needs Oyl , but the Star needs none . While the Saints have their Lamp of Grace burning here , they need the Oyl of Ordinances to be continually dropping upon them ; but there will be no need of this Oyl when they are Stars in Heaven . If you intend to get to Heaven , be swift to hear ; for faith comes by hearing , Rom. 10.14 , 17. Peter let down the Net of his Ministry and at one draught catch'd three thousand Souls . If you would have Heavens Door opened to you , wait at the Posts of Wisdoms Door . 17. If you would arrive at Heaven , have this Kingdom ever in your eye : Our blessed Lord looked to the Joy which was set before him , and Moses had an eye to the Recompence of Reward , Heb. 11.26 . Let the Kingdom be much in our thoughts ; Meditation is a means to help us to Heaven . Quest. How doth it help ? Answ. 1. As it is a means to prevent sin , no Sword like this to cut asunder the Sinews of Tentation ; it is almost inpossible to sin presumptuously with the lively thoughts and hopes of Heaven : It was when Moses was out of Sight that Israel set up a Calf and worshipped it ; so it is when the Kingdom of Heaven is out of sight , I mean out of Mens thoughts , that they set up their Lusts and idolize them ; the Meditation of Heaven banisheth sin ; he who thinks of the weight of Glory , throws away the weights of sin . 2. The 〈◊〉 on the Kingdom of Heaven would excite and quicken Obedience , we should think we could never pray enough , never love God enough who hath prepared such a Kingdom for us , immensum Gloria calcar habet : Saint Paul had Heaven in his eye , he was once caught up thither , and how active was he for God , 1 Cor. 15.10 . This would oyl the Wheels of Obedience . 3. It would make us strive after Holiness , because none but such are admitted into this Kingdom , only the pure in heart shall see God , Mat. 5. Holiness is the Language of Heaven , it is the only coin will pass currant in Heaven ; this considered would make us cleanse our selves from all filthiness of Flesh and Spirit , perfecting Holiness in the fear of God , 2 Cor. 7.1 . Thus you see how the Meditation of Heaven would be a means to bring us thither . 18. The last means for obtaining the Heavenly Kingdom is , Perseverance in Holiness , Rev. 2.10 . Be thou faithful unto death , and thou shalt receive the Crown of Life . In Christians non initia sed finis laudantur , Hierom. 1. Is there such a thing as persevering ? 2. How doth a Christian come to persevere ? 3. What are the Incouragements ? 4. What Helps ? 1. Is there such a thing as persevering till we come to Heaven ? The Arminians deny it , and truly that any one holds out to the Kingdom is a wonder ; if you consider , 1. What a world of Corruption is mingled with Grace ; Grace is apt to be stifled , as the Coal to be choaked with its own ashes : Grace is oft like a Spark in the Sea , 't is a wonder it is not quenched : 'T is a wonder sin doth not do to Grace as sometime the Nurse to the Child , overlay it that it dye ; so that this Infant of Grace is not smothered . 2. The Implacable malice of Satan ; he denies that we should have a Kingdom , when he himself is cast out ; it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory , and he himself an Angel of Darkness ; he will Acheronta movere , move all the Powers of Hell to hinder us from the Kingdom ; he spits his Venome , shoots his fiery Darts , raiseth a storm of persecution , yea , and prevails against some ; Rev. 12.4 . There appeared a great red Dragon , and his Tail drew the third part of the Stars of Heaven , and did cast them to the Earth . By the Dragon is meant the Heathenish Empire ; now when his Tail cast so many to the Earth , it is a wonder that any of the Stars keep fixed in their Orb. 3. The Blandishments of Riches : The Young man in the Gospel went very far , thou art not far from the Kingdom of God ; but he had rich Possessions , and these golden weights hindred him from the Kingdom , Luke 18.23 . Ionathan pursued the Battle till he came at the Honey-comb , and then he stood still , 1 Sam. 14.27 . Many are forward for Heaven till they tast the sweetness of the World ; but when they come at the Honey-comb , then they stand still and go no further ; Faenus pecuniae funus animae . Those who have escaped the Rocks of gross sins , yet have been cast away upon the Golden Sands : What a wonder therefore that any doth hold on till he comes to the Kingdom . 4. A wonder any holds out in Grace , and doth not tire in his march to Heaven ; if you consider the difficulty of a Christians Work , he hath no time to lye fallow , he is either watching or fighting ; nay , a Christian is to do those Duties which to the eye of sence and reason seem inconsistent : While a Christian doth one duty he seems to cross another , e. g. he must come with holy boldness to God in Prayer , yet must serve him with fear ; he must mourn for sin , yet rejoyce ; he must be contented , yet covet , 1 Cor. 12.32 . contemn Mens Impieties , yet reverence their Authority : What difficult work is this ; a wonder any Saint arrives at the Heavenly Kingdom , to this I might add , the evil Examples abroad , which are so atractive , we may say , the Devils are come among us in the likeness of Men ; what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven ; but as great a wonder as it is , there is such a thing as perseverance ; a Saints perseverance is built upon three immutable Pillars . ( 1. ) Gods Eternal Love : We are inconstant in our Love to God ; but he is not so in his Love to us , Ier. 31.9 I have loved thee with an everlasting Love ; a havath gnolam , with a Love of Eternity . Gods Love to the Elect is not like a Kings Love to his Favourite , when it is at the highest Spring-Tide it soon ebbs ; but Gods Love is eternized ; God may desert , not disinherit ; he may change his Love into a Frown , not into hatred ; he may alter his Providence , not his decree : When once the Sun-shine of Gods Electing Love is risen upon the Soul , it never sets finally . ( 2. ) A Saints Perseverance is built upon the Covenant of Grace ; 〈◊〉 a firm impregnable Covenant : This you have in the words of the sweet Singer of Israel , 2. Sam. 23.5 . God hath made with me an everlasting Covenant , ordered in all things and sure . 'T is a sweet Covenant that God will be our God ; the marrow and quintessence of all Blessing ; and it is a sure Covenant , that he will put his Fear in our heart , and we shall never depart from him , Ier. 32.40 . This Covenant is inviolable , cannot be broken ; indeed sin may break the Peace of the Covenant , but it cannot break the Bond of the Covenant . ( 3. ) The third Pillar Perseverance is built upon is the Mistical Union : Believers are incorporated into Christ , they are knit to him as Members to the Head , by the Nerve and Ligament of Faith , that they cannot be broken off , Eph. 5.23 . What was once said of Christs natural Body is as true of his mistical Body , Iohn 19.36 . A bone of it shall not be broken . As it is impossible to sever the Leaven and the Dough when they are once mingled , so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated : How can Christ lose any Member of his Body and be perfect ? You see on what strong Pillars the Saints Perseverance is built . 2 Quest. How doth a Christian hold on till he comes to the Kingdom ? How doth he persevere ? Resp. 1. Auxilio Spiritus : God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit : The Spirit maintains the Essence and Seed of Grace , it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the Sparks of Grace into an holy Flame ; Spiritus est Vicarius Christi , Tertul. 't is Christs Deputy and Proxy , is it every day at work in a Believers heart , exerting Grace into Exercise , and ripening it into perseverance : The Spirit doth carve and polish the Vessels of Mercy , and make them fit for Glory . 2. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom , vi orationis , by his Intercession : Christ is an Advocate as well as a Surety ; he prays that the Saints may arrive safe at the Kingdom , Heb. 7.25 . Wherefore he is able to save them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the uttermost , ( i. e. perfectly ) seeing he ever liveth to make Intercession for them ; that Prayer he made for Peter on Earth he prays now in Heaven for the Saints , that their Faith fail not , Luke 22.32 . that they may be with him where he is , Iohn 17.24 . and sure if he pray that they may be with him in his Kingdom , they cannot perish by the way : Christs Prayer is efficacious ; if the Saints Prayers have so much force and prevalency in them : Iacob had power with God , and as a Prince prevailed , Hos. 12.4 . By Prayer Eliah unlocked Heaven : If the Prayers of the Saints have so much power with God , then what hath Christs Prayer ? how can the Children of such Prayers miscarry ? how can they fall short of the Kingdom , who have him praying for them who is not only a Priest but a Son ? and besides what he prays for as he is Man , that he hath power to give as he is God ; thus you see how a Christian comes to Persevere till he comes to the Kingdom . Object . But methinks I hear some Christians say , if only perseverance obtains the Kingdom , they fear they shall not come thither , they fear they shall faint by the way , and the weak legs of their Grace will never carry them to the Kingdom of Heaven . Answ. Wert thou indeed to stand in thy own strength thou mightest fall away ; that Branch withers and dies which hath no Root to grow upon ; thou growest upon the Root Christ , who will be daily sending forth vital influence to strengthen thee ; thou art imbecil and weak in Grace , yet fear not falling short of Heaven ; For , 1. God hath made a promise to weak Believers ; what is a bruised Reed but the Emblem of a weak Faith , yet it hath a Promise made to it , Mat. 12.20 . A bruised Reed he will not break . God hath promised to supply the weak Christian with so much Grace as he shall need , till he comes to Heaven : Beside the two Pence which the good Samaritan left to pay for the Cure of the poor wounded Man , he passed his Word for all that he should need beside , Luke 10.35 . So , Christ doth not only give a little Grace in hand , but his Bond for more , that he will give as much Grace as a Saint shall need till he comes to Heaven , Psal. 84.11 . The Lord will give Grace and Glory , that is , a fresh supply of Grace till it be perfected in Glory . 2. God hath most care of his weak Saints , who fear they shall never hold out till they come to the Kingdom ; doth not the Mother tend the weak Child most ? Isa. 40.11 . He will gather the Lambs in his Arms , and carry them in his Bosom . If thou thinkest thou art so weak that thou shalt never hold out till thou comest to Heaven , thou shalt be carried in the Arms of the Almighty , he gathers the Lambs in his Arms ; Christ the Lyon of the Tribe of Iudah marched before hi● People , and his Power is their Rear-ward , so that none of them faint , or dye in their March to Heaven . 3. Quest. What are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven ? Answ. 1. It is a great Credit to a Christian not only to hold forth the Truth , but to hold fast the Truth till he comes to Heaven ; when Grace doth flourish into perseverance , and with the Church of Thyatira our last works are more then our first , Rev. 2.19 . This is insigne honoris a Star of Honour : 'T is matter of renown to see gray hairs shine with golden vertues : the Excellency of a thing lies in the finishing of it : What is the excellency of a Building ? not when the first stone is laid , but when it is finished ; so the beauty and excellency of a Christian is when he hath finished his Faith , having done his work is landed safe in Heaven . 2. You that have made a progress in Religion , have not many Miles to go before you come at the Kingdom of Heaven ; Rom. 13.11 . Now is our Salvation neerer then when we believed . You who have hoary hairs , your green Tree is turned into an Almond-tree , you are near to Heaven , it is but going a little further and you will set your Feet within Heaven Gates ; Oh therefore now be encouraged to hold out , your Salvation is nearer then when you first began to believe : Our diligence should be greater when our Salvation is nearer : When a Man is almost at the end of the Race will he now tire and faint ? will he not put forth all his strength , and strain every Limb that he may lay hold upon the Prize ? Our Salvation is now nearer , the Kingdom is as it were within sight ; how should we now put forth all our strength that we may lay hold upon the Garland of Glory : Doctor Taylour when he was going to his Martyrdom , I have ( saith he ) but two Stiles to go over and I shall be at my Fathers House . Though the way to Heaven be up hill , you must climb the steepy Rock of Mortification , and though there be Thorns in the way , viz. Sufferings , yet you have gone the greatest part of your way , you are within a few days march of the Kingdom , and will not you persevere ? Christian pluck up thy Courage , fight the good fight of Faith , pursue Holiness , 't is but a while and you shall put off your Armour , and end all your weary Marches , and receive a Victorious Crown ; your Salvation is nearer , you are within a little of the Kingdom , therefore now presevere , you are ready to commence and take your Degree of Glory . 3. The blessed promise annexed to Perseverance ; the promise is a Crown of Life , Rev 2.10 . Death is a Worm that feeds in the Crowns of Princes , but behold here a living Crown , and a never-fading Crown , 1 Pet. 5.4 . and Rev. 2.28 . He that overcometh , and keepeth my works to the end I will give him Stellam matutinam , the Morning Star : The Morning Star is brighter then the rest ; this Morning Star is meant of Christ ; as if Christ had said , I will give to him that perseveres some of my Beauty , I will put some of my illustrious Rays upon him , he shall have the next degree of Glory to me , as the Morning Star is next the Sun ; will not this animate and make us hold out , we shall have a Kingdom , and that which is better then the Kingdom , a bright Morning Star. 4 Quest. What are the means conducing to perseverance , or what shall we do that we may hold out to the Kingdom ? Resp. 1. Take up Religion upon good Grounds , not in a Fit or Humour , or out of worldly design , but be deliberate , weigh things well in the Ballance , Luke 14.28 . Which of you intending to build a Tower , sitteth not down first and counteth the cost : Think with your selves what Religion must cost you , it must cost you the parting with your sins , and what is may cost you , it may cost you the parting with your Lives ; consider if a Kingdom will not countervail your Sufferings ; weigh things well and then make your choice , Psal. 119.30 . I have chosen the way of thy Truth . Why do many Apostatize and fall away , but because they did never sit down and count the cost . 2. If we would hold out to the Kingdom , let us cherish the Grace of Faith , 1 Cor. 1.24 . By Faith ye stand ; Faith like Hercules Club it beats down all Oppositions before it ; 't is a conquering Grace . Quest. How comes Faith to be so strong ? Resp. Faith fetcheth Christs strength into the Soul , Phil. 4.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Captain may give his Soldier Armour , but not strength : Faith partakes of Christs strength , and Faith gets strength from the promise ; as the Child by sucking the Breast gets strength , so doth Faith by sucking the Breast of the Promise ; hence Faith is such a wonder working Grace , and enables a Christian to persevere . 3. If you would hold out to the Kingdom , set before your Eyes the Examples of those Noble , Heroick Saints who have persevered to the Kingdom ; Vivitur Exemplis , Examples have more influence upon us then Precepts , Iob 23.11 , 12. My Foot hath held his steps : Though the way of Religion hath Flints and Thorns in it , yet my Foot hath held his steps , I have not fainted in the way , nor turn'd out of the way ; Daniel held on his Religion , and would not intermit Prayer , though he knew the writing was signed against him , and a Prayer might cost him his life , Dan. 6.10 . The blessed Martyrs persevered to the Kingdom through Sufferings ; Saunders that holy Man said , Welcome the Cross of Christ , my Saviour began to me in a bitter Cup , and shall I not pledge him ? Another Martyr kissing the Stake said , I shall not lose my Life , but change it for a better , instead of Coals I shall have Pearls . What a spirit of gallantry was in these Saints ; let us learn Constancy from their Courage . A Souldier seeing his General fight valiantly , is animated by his Example , and hath new Spirits put into him . 4. Let us add fervent Prayer to God , that he would inable us to hold out to the Heavenly Kingdom : Psal. 119.117 . Hold thou me up , and I shall be safe . Let us not presume on our own strength . When Peter cryed to Christ on the water , Lord save me , then Christ took him by the hand , Matth. 14.30 . but when he grew confident of his own strength , then Christ let him fall . O pray to God for auxiliary Grace . The Child is safe when held in the Nurses armes ; so are we in Christs armes . Let us pray that God will put his fear in our hearts that we do not depart from him ; and that Prayer of Cyprian , Domine quod caepisti perfice , ne in portu naufragium accidat , Lord perfect that which thou hast begun in me , that I may not suffer shipwrack when I am almost at the haven . 3. Branch . Let us press forward with the greatest diligence to this Kingdom : And here let me lay down some powerful Perswasives , or Divine Arguments , to make you put to all your strength for the obtaining this blessed Kingdom . 1. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom ; Matth. 6.33 . Seek ye first the kingdom of God. First in time , before all things ; and first in affection , above all things . Great care is taken for the atchieving Worldly things ; Matth. 6.25 . To see people labouring for the earth , as Ants about a Molehill , would make one think this were the only errand they came about : But alas , what is all this to the Kingdom of Heaven ? I have read of a devout Pilgrim travelling to Ierusalem , who passing through several Cities , where he saw many stately Edifices , Ware and Monuments , he would say , I must not stay here , this is not Jerusalem : So when we enjoy Worldly things , Peace and Plenty , and have our presses burst out with new Wine , we should say to our selves , this is not the Kingdom we are to look after , this is not Heaven : 'T is Wisdom to remember our errand . It will be but sad upon a Death-bed for a Man to think he was busying himself only about trifles , playing with a feather , and neglected the main thing he came into the World about . 2. The seeking after the Heavenly Kingdom will be judged most prudent by all Men at last . Those who are regardless of their Souls now , will before they dye wish they had minded Eternity more ; when Conscience is awakened , and Men begin to come to themselves : Now what would they give for the Kingdom of Heaven ? How happy were it if Men were of the same mind now , as they will be at Death . Death will alter Mens opinions ; then those who did most slight and disparage the wayes of Religion , will wish their time and thoughts had been taken up about the excellent Glory . At Death Mens eyes will be opened , and they will see their folly when it is too late . If all Men , even the worst , will wish at last they had minded the Kingdom of Heaven , why should not we do that now , which all will wish they had done when they come to dye . 3. This Kingdom of Heaven deserves our utmost pains and diligence ; it is Glorious beyond Hyperbole . Suppose Earthly Kingdoms more magnificent than they are , their Foundations of Gold , their Walls of Pearl , their Windows of Sapphire , yet they are not comparable to the Heavenly Kingdom ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. If the Pavement of it be bespangled with so many bright shining Lights , glorious Stars , what is the Kingdom it self ? 1 Iohn 3.2 . It doth not yet appear what we shall be . This Kingdom exceeds our Faith. How sublime and wonderful is that place where the blessed Deity shines forth in his immense Glory , infinitely beyond the comprehension of Angels . ( 1. ) The Kingdom of Heaven is a place of Honour ; there are the glorious Triumphs and sparkling Crowns . In other Kingdoms there is but one King , but in Heaven all are Kings : Rev. 1.6 . Every Saint glorified partaker of the same Glory as Christ doth ; Iohn 17.22 . The glory thou hast given me I have given them . ( 2. ) This Kingdom is a place of Joy ; Matth. 25.21 . Enter thou into the joy of thy Lord. To have a continual aspect of Love from Gods face , to be crowned with Immortality , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Angels of God , to drink of the Rivers of Pleasure for ever , this will cause Raptures of Joy. Sure it deserves our utmost pains in pursuing and securing this Kingdom . Iulius Caesar coming towards Rome with his Army , and hearing the Senate and People fled from it , said , They that will not fight for this City , what City will they fight for ? If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for . It was the speech of the Spies to their Brethren , Iudg. 18.9 . We have seen the land , and behold it is very good , and are ye still ? be not slothful to go , and to enter to possess the land . We have had a lively description of the Glory of Heaven , we find the Kingdom is very good , why then do we sit still ? Why do we not operam navare put forth our utmost zeal and industry for this Kingdom ? The diligence of others in seeking after Earthly Kingdoms , shames our coldness and indifferency in pursuing after the Kingdom of Heaven . 4. The time we have to make sure of the Heavenly Kingdom is very short and uncertain ; take heed it doth not slip away before you have prepared for the Kingdom . Time passeth on apace , Cito pede praeterita vita : It will not be long before the silver cord be loosed , and the golden bowl broken , Eccles. 12. The skin wherein the Brains are inclosed as in a bowl , this golden bowl will soon be broken . Our Soul is in our Body as the Bird is in the Shell , which soon breaks and the Bird flyes out ; the Shell of the Body breaking , the Soul flyes into Eternity . We know not whether we shall live to another Sabbath : Before we hear another Sermon-bell go , our Passing-bell may go . Our Life runs as a swift stream into the ocean of Eternity . Brethren , if our Time be so minute and transient , if the taper of Life be so soon wasted , or perhaps blown out by violent death , how should we put to all our strength , and call in help from Heaven that we may obtain the Kingdom of Glory . If time be so short , why do we wast it about things of less moment , and neglect the one thing needful , which is the Kingdom of Heaven . A Man that hath a great work to be done , and but one day for the doing of it , had need work hard : We have a great work to do , we are striving for a Kingdom , and alas we are not certain of one day to work in , therefore what need have we to bestir our selves , and what we do for Heaven , to do it with all our might . 5. To excite our diligence , let us consider how inexcusable we shall be if we miss of the Kingdom of Heaven , who have had such helps for Heaven as we have had : Indians who have Mines of Gold , have not such advantages for Glory as we ; they have the light of the Sun , Moon and Stars , and the light of R●ason , but this is not enough to light them to Heaven : But we have had the light of the Gospel shining in our Horizon ; we have been lifted up to Heaven with Ordinances ; we have had the Word in season and out of season . The Ordinances are the pipes of the Sanctuary which empty the golden Oyl of Grace into the Soul , they are scala ParAdisi , the Ladder by which we ascend to the Kingdom of Heaven : Deut. 4 7. What nation is there so great who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? We have had Heaven and Hell set before us , we have had Counsels of Friends , Warnings , Examples , the Motions and Inspirations of the Holy Ghost , how should all these spurs quicken us in our pace to Heaven ? Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it ? The Tide of Ordinances , and the Wind of the Spirit . Surely if we through negligence miss of the Kingdom of Heaven , we shall have nothing to say for our selves ; we shall be as far from excuse as from happiness . 6. You cannot do too much for the Kingdom of Heaven ; you cannot pray too much , sanctifie the Sabbath too much , love God too much ; you cannot over-do . In secular things a Man may labour too hard , he may kill himself with working ; but there is no fear of working too hard for Heaven : In virtute non est verendum ne quid nimium sit , Seneca . The World is apt to censure the Godly , as if they were too zealous , and did over-strain themselves in Religion . Indeed a Man may follow the World too much , he may make too much hast to be rich . The Ferry-man may take in too many Passengers into his Boat , to the sinking of his Boat ; so a Man may heap up so much Gold and Silver as to sink himself in Perdition , 1 Tim. 6.9 . but one cannot be too earnest and zealous for the Kingdom of Heaven ; there is no fear of excess here ; when we do all we can for Heaven , we come short of the Golden Rule set us , and of Christs Golden Pattern ; when our Faith is highest , like the Sun in the Meridian , yet still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is something lacking in our Faith , 1 Thess. 3.1 . so that all our labour for the Kingdom is little enough . When a Christian hath done his best , yet still he hath sins and wants to bewail . 7 By this you may judge of the state of your Souls , whether you have Grace or no , by your earnest pursuit after the Heavenly Kingdom . Grace infuseth a Spirit of activity into a person ; Grace doth not lye dormant in the Soul , 't is not a sleepy habit , but it makes a Christian like a Seraphim swift and winged in his Heavenly motion ; Grace is like fire , it makes one burn in love to God , and the more he loves him , the more he presseth forward to Heaven where he may fully enjoy him . Hope is an active Grace , 't is called a lively hope , 1 Pet. 1.3 . hope is like the spring in the Watch , it sets all the wheels of the Soul a running : Hope of a Crop makes the Husbandman sow his seed ; hope of Victory makes the Souldier fight ; and a true hope of Glory makes a Christian vigorously pursue Glory . Here is a Spiritual Touchstone to try our Grace by . If we have the anointing of the Spirit , it will oyl the wheels of our endeavour , and make us lively in our pursuit after the Heavenly Kingdom . No sooner had Paul Grace infused , but presently , Behold he prayes ; Acts 9.11 . The Affections are by Divines called the Feet of the Soul , if these Feet move not towards Heaven , it is because there is no Life . 8. Your labour for Heaven is not lost : Perhaps you may think it is in vain that you have served God , but know , that your pains is not lost . The Seed is cast into the Earth and it dyes , yet at last it brings forth a plentiful Crop ; so your labours seem to be fruitless , but at last they bring you to a Kingdom . Who would not work hard for one hour , when for that hours work he sh●uld be a King as long as he lived . And let me tell you , the more labour you have put forth for the Kingdom of Heaven , the more degrees of Glory you shall have . As there are degrees of Torment in Hell , Matth. 23.14 . so of Glory in Heaven . As one Star differs from another in Glory , so shall one Saint ; 1 Cor. 15.41 . Though every Vessel of Mercy shall be full , yet one Vessel may hold mor● than another . Such as have done more work for God , shall have more Glory in the Heavenly Kingdom . Could we hear th● Saints departed speaking to us from Heaven , sure they would speak after this manner , Were we to leave Heaven a while , and live on the Earth again , we would do God a thousand times more service than ever we did ; we would pray with more Life , act with more Zeal ; for now we see , the more hath been our labour the greater is our reward in Heaven . 9. While we are labouring for the Kingdom , God will help us ; Ezek. 36.27 . I will put my Spirit within you , and cause you to walk in my statutes . The Promise encourageth us , and Gods Spirit inableth us . A Master gives his Servant work to do , but he cannot give him strength to work ; but God as he cuts us out work , so he gives us strength , Psal. 86.16 . Give thy strength unto thy servant . God not only gives us a Crown when we have done running , but gives us legs to run ; he gives exciting , assisting Grace : Lex jubet , Gratia juvat . The Spirit helping us in our work for Heaven makes it easie . If the Loadstone draw the Iron , it is not hard for the Iron to move ▪ If God Spirit drawes the heart , now it moves towards Heaven with facility and alacrity . 10. The more pains we have taken for Heaven the sweeter Heaven will be when we come there . As when an Husbandman hath been grafting Trees , or setting Flowers in his Garden , it is pleasant to review and look over his labours ; so when in Heaven we shall remember our former zeal and earnestness for the Kingdom , it will sweeten Heaven and add to the joy of it . For a Christian to think such a day I spent in examining my heart , such a day I was weeping for Sin ; when others were at their sport , I was at Prayer , and now have I lost any thing by my Devotion ? My Tea●s are wiped away , and the Wine of Paradise chears my heart . I now enjoy him whom my Soul loves , I am possessed of a Kingdom , my labour is over , but my joy remains . 11. If you do not take pains for the Kingdom of Heaven now , there will be nothing to be done for your Souls after death : This is the only fit season for working , and if this season be lost , the Kingdom is forfeited ; Eccles. 9.10 . Whatever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor wisdom in the grave whither thou goest . It was a Saying of Charles the Fifth , I have spent my Treasure , but that I may recover again , I have lost my Health , but that I may have again , but I have lost a great many brave Souldiers , but them I can never have again : So other Temporal things may be lost , and recovered again , but if the term of Life wherein you should work for Heaven be once lost , it is past all recovery , you can never have another season again for your Souls . 12. There is nothing else but this Kingdom of Heaven we can make sure of : We cannot make sure of Life . Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi ? Hor. When our Breath goes out we know not whether we shall draw it in again ▪ how many are taken away suddenly ? We cannot make Riches sure , it is uncertain whether we shall get them . The World is like a Lottery , every one is not sure to draw a Prize : Or if we get Riches we are not sure to keep them ; Prov. 23 5. Riches make themselves wings and fly : Experience seals to the truth of this . Many who have had plentiful Estates , yet by Fire , or losses at Sea , they have been squeezed as spunges , and all their Estates exhausted ; but if Men should keep their Estates a while , yet Death strips them of all . When Deaths gun goes off away flyes the Estate . 1 Tim. 6.7 . It is certain we can carry nothing out of the World : So that there is no making sure any thing here below , but we may make sure of the Kingdom of Heaven ; Prov. 11.18 . To him that worketh righteousness is a sure reward . He who hath Grace is sure of Heaven , for he hath Heaven begun in him . A Believer hath an evidence of Heaven ; Heb. 11.1 . Faith is the evidence of things not seen ; he hath an earnest of Glory , 2 Cor. 1.22 Who hath also given us the earnest of his Spirit ; an earnest is part of the whole summe ; he hath a sure hope , Heb. 6.19 . Which hope we have as an anchor ; this anchor is cast upon Gods promise , Titus 1.2 . In hope of eternal life , which God that cannot lye hath promised . So that here is great encouragement to take pains for Heaven , we may make sure of this Kingdom . 13. The Kingdom of Heaven cannot be obtained without labour . Non est ad astra mollis e terris vi● . A boat may as well get to land without oars , as we to Heaven without labour . We cannot have the World without labour , and do we think to have Heaven ? If a Man digs for Gravel , much more for Gold : Phil. 3.14 . I press toward the mark . Heaven Gate is not like that ●●on-gate , which opened to Peter of its own accord , Acts 12.10 . Heaven is not like those ripe figs which fall into the mouth of the eater ; Nahum 3.12 . No , there must be taking pains . Two things are requisite for a Christian , a watchful eye and a working hand . We must as Hannibal , force a way to the Heavenly Kingdom through difficulties . We must win the garland of Glory by labour , before we wear it with triumph . God hath enacted this Law , That no man shall eat of the Tree of Paradise , but in the sweat of his browes ; how then dare any censure Christian diligence ; how dare they say , you take more pains for Heaven than needs : God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strive as in an agony , fight the good sight of Faith ; and these say , you are too strict : But who shall we believe , an holy God that bids us strive , or a prophane Atheist that saith we strive too much . 14. Much of our time being already mispent , we had need work the harder for the Kingdom of Heaven . He who hath lost his time at School , and often played truant , had need ply it the harder that he may gain a stock of Learning ; he who hath slept and loytered in the beginning of his journey , had need ride the faster in the evening , least he fall short of the place he is travelling to . Some here present are in their Youth , others in the flower of their Age , others have gray hairs , the Almond tree blossoms , and perhaps they have been very regardless of their Souls or Heaven . Time spent unprofitably is not time lived , but time lost ; if there be any such here who have mis-spent their golden hours , they have not only been sloathful but wastful Servants , how had you need now , redeem the time , and press forward with might and main to the Heavenly Kingdom ; 1 Pet 4.3 . The time past of our life may suffice us to have wrought the will of the Gentiles . It may suffice us that we have lost so much time already , let us now work the harder : Such as have crept as Snails , had need now fly as Eagles to the Paradise of God ; if in the former part of your Life you have been as Willows , barren in goodness , in the latter part be as an Orchard of Pomegranats , with pleasant fruits , Cant. 4.13 . Recompence former remisness with future diligence . 15. How uncomely and sordid a sloathful temper of Soul is ; Zeph. 1.12 . I will punish the men who are settled on their lees ; Hebr. Hakkophim , Coagulatos , curdled on their lees . Settling on the lees , is an emblem of a dull unactive Soul. The Snail by reason of its slow motion was reckoned among the unclean ; Lev. 11.30 . A slothful man hideth his hand in his bosom , Prov. 19.24 . he is loath to pull it out , though it be to lay hold on a Crown : Non capit porta illa Caelestis torpore languidos , Brugens . The Devil himself cannot be charged with idleness , 1 Pet. 5.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He walketh about . An idle Soul stands in the World for a cypher , and God writes down no cyphers in the Book of Life ; Heaven is no hive for Drones ; an idle person is fit for a temptation . When the Bird sits still upon the bough , then it is in danger of the gun ; one sits still in sloath , then the Devil shoots him with a temptation ; standing water putrifies . Heathens will rise up in Judgment against supine Christians . What pains did they take in the Olympick Games , they ran but for a Garland of Flowers , or Olive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Chrys●stom , and do we sit still who run for a Kingdom ? How can he expect a Reward that never works , or a Crown that never fights ? Inertia animae somnus , sloath is the Souls sleep . Adam when he was asleep lost his Rib ; and when a person is in the deep sleep of sloath , he loseth Salvation . 16. Holy activity and industry doth enoble a Christian : Labor splendore decoratur , Cicero . The more excellent any thing is , the more active . The Sun is a glorious Creature , it is ever in motion , going its circuit : Fire is the purest Element , and the most active , 't is ever sparkling and flaming : The Angels are the most Noble Creatures , they are represented by the Cherubims with Wings displayed . The more active for Heaven the more illustrious , and the more do we resemble the Angels . The Phenix flyes with a Coronet on its head ; the industrious Soul hath his Coronet , his labour is his ensign of honour . 17. It is Mercy that there is a possibility of Happiness , and that upon our pains taking we may have a Kingdom ; by our Fall in Adam we forfeited Heaven ; why might not God have dealt with us as with the lapsed Angels ? they had no sooner sinned but were expell'd Heaven never to come thither more ; we may say as the Apostle , Rom. 11.22 . Behold the Goodness and severity of God. To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever ; to us behold the goodness of God , that he hath put us into a possibility of Mercy , and if we do but take pains , there is a Kingdom stands ready for us ; how may this whet and sharpen our Industry , that we are in a Capacity of Salvation ; and if we do but what we are able , we shall receive an eternal weight of Glory . 18. Our labour for the Kingdom of Heaven is minute and transient , it is not to last long ; our labour expires with our life ; 't is but a while and we shall leave off working , for a little labour an eternal Rest : Who would think much to wade through a little water , that were sure to be crowned as soon as he came at shore . Christians let this encourage you , you have but a little more pains to take , a few Tears more shed , a few more Sabbaths kept , and behold an Eternal Recompence of Reward ; what are a few Tears to a Crown ? a few Minutes of time to an Eternity of Glory ? 19. What striving is there for earthly Kingdoms which are corruptible , and subject to change : With what Vigour and Alacrity did Hannibal's Soldiers continue their March over the Alps and craggy Rocks ; and Caesars Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths , they will swim to the Crown in Blood ; will they venture thus for earthly Promotions ? and shall not we strive more for an Heavenly Kingdom ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. This is a Kingdom which cannot be shaken , Heb. 12.28 . A Kingdom where there is unparallel'd Beauty , unstained Honour , unmixed joy ; a Kingdom where there shall be nothing present , which we could wish were removed , nor nothing absent , which we could wish were enjoyed : Sure if there be any Spark of Grace or true Generosity in our Breasts , we will not suffer our selves to be out-striven by others , we will not let them take more pains for earthly Honours , then we do for that excellent Glory which will crown all our desires . 20. How much pains do some Men take to go to Hell , and shall not we take more pains to go to Heaven ? Ier. 9.5 . They weary themselves to commit Iniquity . Sinners hackny themselves out in the Devils Service : What Pains do some Men take to satisfy their unclean Lusts ! they wast their Estates , wear the shameful marks of their sin about them ; they will visit the Harlots house though it stands the next door to hell , Prov. 7.27 . Her house is the way to Hell. What pains do others take in persecuting ! Holiness is the white they shoot at : 'T is said of Antiochus Epiphanes , he undertook more tedious Journies , and went upon greater hazards to vex and oppose the Iews , then any of his Predecessors had done in getting of Victories . The Devil blows the horn , and Men ride Pos● to hell , as if they feared hell would be full ere they could get thither : When Satan had entred into Iudas , how active was Iudas ! he goes to the High Priests , from them to the Band of Soldiers , and with them back again to the Garden , and never left till he had betrayed Christ : How industrious were the idolatrous Iews , so fiercely were they bent upon their sin , that they would sacrifice their Sons and Daughters to their Idol Gods , Ier. 32.35 . Do Men take all this Pains for hell , and shall not we take pains for the Kingdom of Heaven ? The wicked have nothing to encourage them in their Sins , they have all the threatenings of God as a flaming Sword against them . O let it never be said that the Devils Servants are more active then Christs , that they serve him better , who rewards them only with Fire and Brimstone , then we do God who rewards us with a Kingdom . 21. The labour we take for Heaven is a labour full of pleasure , Prov. 3.17 . A Man sweats at his Recreation , tires himself with hunting , but there is a delight he takes in it which sweetens it : Rom. 7.22 . I delight in the Law of God , in the inner Man , Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I take pleasure . Not only is the Kingdom of Heaven delightful , but the way thither : What delight hath a gracious Soul in Prayer , Isa. 56.7 . I will make them joyful in my house of Prayer . While a Christian weeps there is joy drops with Tears ; while he is musing on God he hath such illapses of the Spirit , and as it were such Transfigurations of Soul , that he thinks himself half in Heaven , Psal. 63.5 , 6. My Soul shall be satisfied as with marrow and fatness , and my Mouth shall praise thee with joyful Lips , when I remember thee upon my Bed , &c. A Christians work for Heaven is like a Bridegrooms work on the Morning of the Marriage day , he puts on his Vesture and wedding Robes , in which he shall be married to his Bride ; so in all the Duties of Religion we are putting on those wedding Robes , in which we shall be married to Christ in Glory : O what solace and inward Peace is there in close walking with God , Isa. 32.17 . The Work of Righteousness shall be Peace . Serving of God is like gathering of Spices or Flowers , wherein there is some labour , but the labour is recompenced with delight : Working for Heaven is like digging in a Gold Mine , the digging is labour , but getting the Gold is pleasure : O then let us bestir our selves for the Kingdom of Heaven ; it is a labour full of Pleasure ; a Christian would not part with his Joy for the most delicious Musick ; he would not exchange his Anchor of Hope for a Crown of Gold : Well might David say in keeping thy Precepts there is great Reward , Psal. 19.11 . not only after keeping thy Precepts , but in keeping them ; a Christian hath both the Spring Flowers and the Crop ; inward delight in serving God , there is the Spring Flowers ; and the Kingdom of Glory at last , there is the full Crop. 22. How industrious have the Saints in former Ages been , they thought they could never do enough for Heaven ; they could never serve God enough , love him enough , minus te amavi , Domine , Austin . Lord I have loved thee too little . What Pains did Saint Paul take for the Heavenly Kingdom , Phil. 3.13 . Reaching forth unto those things which are before ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek Word to reach forth , signifies to stretch out the neck , a Metaphor from Racers who strain every Limb , and reach forward to lay hold on the Prize . Anna the Prophetess , Luke 2.37 . departed not from the Temple , but served God with Fastings and Prayers night and day . Basil the Great by much labour and watching exhausted his bodily strength . Let Racks , Pullies , and all torments come upon me ( said Ignatius ) so I may win Christ. The Industry and Courage of former Saints who are now crowned with Glory should provoke our diligence , that so at last we may sit down with them in the Kingdom of Heaven . 23. The more pains we take for Heaven , the more welcome will Death be to us : What is it makes Men so loath to dye ? they are like a Tenant that will not out of the House , till the Sergeant pull him out ; they love not to hear of Death ; why so ? because their Conscience accuseth them that they have taken little or no pains for Heaven ; they have been sleeping when they should have been working ; and now they are afraid least Death should carry them Prisoners to Hell : Whereas he who hath spent his time in serving of God , he can look Death in the Face with comfort , he was wholly taken up about Heaven , and now he shall be taken up to Heaven ; he traded before in Heaven , and now he shall go to live there , Phil. 1.23 . Cupio dissolvi , I desire to be dissolved , and be with Christ : Paul had wholly laid out himself for God , 1 Cor. 15.10 . and now he knew there was a Crown laid up for him , and he longed to take Possession . Thus I have given you twenty three Perswasives or Arguments to exert and put forth your utmost diligence for the obtaining the Kingdom of Heaven ; O that these Arguments were written in all your Hearts , as with the Point of a Diamond ; and because delaies in these Cases are dangerous , let me desire you to set upon this Work for Heaven presently , Psal. 119.60 . I made hast , and delayed not to keep thy Commandments . Many People are convinced of the necessity of looking after the Kingdom of Glory , but they say as those , Hagg. 1.2 . The time is not yet come : They adjourn and put off , till their time is slip'd away , and so they lose the Kingdom of Heaven ; beware of this fallacy ; delay strengthens sin , hardens the heart , and gives the Devil fuller possession of a Man ; 1 Sam. 21.8 . The Kings business requires hast ; so the business of Salvation requires hast ; do not put off an hour longer ; volat ambiguis mobilis alis hora ; what assurance have you that you shall live another day ? have you any lease of life granted ? why then do you not presently arise out of the Bed of Sloath , and put forth all your strength and Spirits that you may be possessed of the Kingdom of Glory ? should not things of the highest importance be done first ? setling a Mans Estate , and clearing the Title to his Land , is not delayed , but done in the first place ; what is there of such grand importance as this , the saving of your Souls , and the gaining of a Kingdom ? therefore to day hear Gods Voice , now mind Eternity , now get your Title to Heaven cleared before the Decree of Death bring forth ; what imprudence is it to lay the heaviest Load upon the weakest Horse ? so to lay the heavy Load of Repentance on thy self when thou art infeebled by sickness , the Hands shake , the Lips quiver , the Heart faints : O be wise in time , now prepare for the Kingdom : He who never begins his Voyage to Heaven but in the storm of Death , it is a thousand to one if he doth not suffer an Eternal Shipwrack . VSE VI. Of Exhortation . 1. Branch . If there be such a glorious Kingdom a coming , then you who have any good hope through Grace that you are the Heirs of this Kingdom , let me exhort you to six things . 1. Often take a Prospect of this heavenly Kingdom , climb up the Caelestial Mount , take a turn as it were in Heaven every day by holy Meditation , Psal. 48.12 , 13. Walk about Sion , tell the Towers thereof , mark well her Bulwarks : See what a glorious Kingdom Heaven is , go-tell the Towers , view the Palaces of the Heavenly Ierusalem ; Christian , show thy Heart the Gates of Pearl , the Bed of Spices , the Clusters of Grapes which grow in the Paradise of God ; say , O my Soul , all this Glory is thine , it is thy Fathers good pleasure to give thee this Kingdom : The Thoughts of Heaven are very delightful and ravishing ; can Men of the World so delight in viewing their Bags of Gold , and Fields of Corn , and shall not the Heirs of Promise take more delight in contemplating the Caelestial Kingdom : The serious Meditation of the Kingdom of Glory would work these three effects . ( 1. ) It would put a damp and slur upon all worldly Glory : Those who stand upon the top of the Alps the great Cities of Campania seem but small in their eye . Could we look through the Perspective Glass of Faith , and take a view of Heavens Glory , how small and minute would all other things appear : Moses slighted the Honours of Pharaohs Court , having an eye to the Recompence of Reward : Heb. 11.26 . St. Paul who had a Vision of Glory , and Saint Iohn who was carried away in the Spirit , and saw the holy Ierusalem descending out of Heaven , having the Glory of God in it , Rev. 21.11 . how did the world after appear in an Eclipse to them . ( 2. ) The Meditation of the heavenly Kingdom would much promote holiness in us : Heaven is an holy place , 1 Pet. 1.4 . an Inheritance undefiled ; 't is described by Transparent Glass to denote its Purity , Rev. 21.21 . The contemplating heaven would put us upon the study of holiness , because none but such are admitted into that kingdom : Heaven is not like Noah's Ark , into which came clean Beasts and unclean ; only the pure in heart shall see God , Mat. 5.8 . ( 3. ) The Meditation of the heavenly Kingdom would be a Spur to diligence , immensum Gloria Calcar habet . 1 Cor. 15.58 . alwaies abounding in the work of the Lord , knowing that your Labour shall not be in vain in the Lord. When the Mariner sees the haven he plies it harder with his Oars ; when we have a sight and prospect of Glory , it would make us much in Prayer , alms , watching , it would add wings to duty , and make the Lamp of our Devotion burn brighter . 2. If you have hopes of this Kingdom ▪ be content though you have but a little of the World : Contentment is a rare thing , 't is a Jewel that but few Christians wear ; but if you have a grounded hope of heaven , it may work your heart to Contentation ; what though you have but little in Possession , you have a Kingdom in Reversion . Were you to take an estimate of a Mans Estate , how would you value it ? by what he hath in his house , or by his Land ? perhaps he hath little Money or Jewels in his house , but he is a Landed Man , there lies his Estate . A Believer hath but little Oyl in the Cruse ▪ and Meal in the Barrel , but he is a landed Man , he hath a Title to a Kingdom , and may not this satisfy him ? If a Man who lived here in England , had a great Estate befallen him beyond the Seas , and perhaps had no more Money at present , but just to pay for his Voyage , he is content , he knows when he comes to his Estate he shall have Money enough : Thou who art a Believer hast a Kingdom befallen thee ; though thou hast but little in thy Purse , yet if thou hast enough to pay for thy Voyage , enough to bear thy Charges to heaven , it is sufficient . God hath given thee Grace which is the Fore Crop , and will give thee Glory , which is the After-Crop , and may not this make thee content ? 3. Branch . If you have hope of this blessed Kingdom , pray often for the coming of this glorious Kingdom , Thy Kingdom come : Only Believers can pray heartily for the hastening of the Kingdom of Glory . 1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts : Can the guilty Prisoner pray that the Assis●s may come ? 2. They cannot pray heartily that Christs kingdom of Glory may come , who are Lovers of the World ; they have found Paradise , they are in their kingdom already , this is their heaven , and they desire to hear of no other ; they are of his mind who said , if he might keep his Cardinalship in Paris he would lose his part in Paradise . 3. They cannot pray heartily that Christs kingdom of Glory may come , who o●●ose Christs kingdom of Grace , who break his Laws which are the Scepter of his kingdom , who shoot at those who bear Christs Name and carry his Colours ; sure these cannot pray that Christs kingdom of Glory may come , for then Christ will judge them , and if they say this Prayer they are Hypocrites , they mean not as they speak . But you who have the kingdom of Grace set up in your hearts , pray much that the kingdom of Glory may hasten , Thy Kingdom come ; when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory , shining ten thousand times brighter then the Sun in all it's Meridian Splendor . When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour , and made like Christs Glorious Body ; then shall your Souls like Diamonds sparkle with Holiness ; you shall never have a sinful thought more , you shall be as holy as the Angels , you shall be as holy as you would be , and as holy as God would have you to be ; then you shall be in a better state than in Innocency . Adam was Created a Glorious Creature but mutable , a bright Star but a falling Star , but in the Kingdom of Heaven is a fixation of Happiness : When Christs Kingdom of Glory comes you shall be rid of all your enemies : As Moses said , Exod. 14.13 . The Egyptians whom you have seen to day , you shall see them no more for ever ; so those enemies who have plough'd on the backs of Gods people , and made deep their surrows , when Christ shall come in his Glory , you shall see these enemies no more . All Christs enemies shall be put under his feet , 1 Cor. 15.25 . and before the wicked be destroyed the Saints shall judge them ; 1 Cor. 6.2 . Know ye not that the Saints shall judge the World : This will cut the wicked to the heart , that those whom they have formerly scorned and scourged shall sit as Judges upon them , and vote with Christ in his judicial proceedings : O then well may you pray for the hastening of the Kingdom of Glory , Thy Kingdom come . 4. Branch . If you have any good hope of this blessed Kingdom , let this make the colour come in your Faces , be of a sanguine ▪ chearful temper ; have you a Title to a Kingdom , and sad ? Rom. 5.2 . We rejoyce in the hope of the glory of God. Christians , the Trumpet is ready to sound ; an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed ; your Coronation day is a coming ; it is but putting off your clothes , and laying your head upon a pillow of dust , and you shall be inthroned in a Kingdom , and invested with the embroidered Robes of Glory : Doth not all this call for a chearful Spirit ? Chearfulness adorns Religion ; it is a temper of Soul Christ loves : Iohn 14.28 . If ye loved me ye would rejoyce . It makes many suspect Heaven is not so pleasant , when they see those that walk thither so sad . How doth the heir rejoyce in hope of the Inheritance ? Who should rejoyce if not a Believer who is heir of the Kingdom , and such a Kingdom as eye hath not seen . When the Flesh begins to droop , let Faith lift up its head , and cause an holy jubilation and rejoycing in the Soul. 5. Let the Saints long to be in this blessed Kingdom . A Prince that travels in Foreign parts , doth he not long to be in his own Nation , that he may be Crowned ? The Bride desires the Marriage day : Rev. 22.17 . The Spirit and the bride say , Come : Even so come Lord Iesus . Sure our unwillingness to go hence , shows either the weakness of our Faith in the belief of the Heavenly Kingdom , or the strength of our doubtings , whether we have an interest in it . Were our Title to Heaven more cleared , we should need Patience to be content to stay here any longer . Again , Our unwillingness to go hence declares , we love the World too much , and Christ too little . Love ( as Aristotle saith ) desires Union ; did we love Christ as we should , we would desire to be united to him in Glory ; when we might take our fill of Love , be humbled that we are so unwilling to go hence : Let us labour to arrive at that divine temper of Soul as Paul had , Cupio dissolvi , I desire to depart and be with Christ ; Phil. 1.23 . We are encompassed with a body of sin , should not we long to shake off this viper ? We are in Meseck , and the Tents of Kedar , in a place where we see God dishonoured , should not we desire to have our pass to be gone ? We are in a valley of Tears , is it not better being in a Kingdom ? Here we are combating with Satan , should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast , that we may receive a victorious Crown ? O ye Saints , breath after the Heavenly Kingdom . Though we should be willing to stay to do service , yet we should ambitiously desire to be alwayes sunning our selves in the light of Gods Countenance . Think what it will be to be ever with the Lord , are there any sweeter smiles or embraces than his ? Is there any bed so soft as Christs bosom ? Is there any such joy as to have the golden banner of Christs Love displayed over us ? Is there any such honour as to sit upon the Throne with Christ ; Rev. 3.21 . O then long for the Caelestial Kingdom . 6. Wait for this Kingdom of Glory . It is not incongruous or improper to long for Heaven , yet wait for it ; long for it because it is a Kingdom , yet wait your Fathers good pleasure ; God could presently bestow this Kingdom , but he sees it good that we should wait a while . ( 1. ) Had we the Kingdom of Heaven presently , assoon as ever Grace is infused , then God would lose much of his Glory . 1. Where would be our living by Faith , which is the Grace that brings in the chief revenues of Glory to God ; Rom. 4.20 . 2. Where would be our suffering for God , which is a way of honouring him , which the Angels in Heaven are not capable of . 3. Where would be the active service we are to do for God ? Would we have God give us a Kingdom , and we do nothing for him before we come there ? Would we have Rest before Labour , a Crown before Victory ? This were disingenuous . Paul was content to stay out of Heaven a while , that he might be a means to bring others thither ; Phil. 1.23 . ( ● . ) While we wait for the Kingdom our Glory is increasing . Every Duty Religiously performed adds a Jewel to our Crown . Do we desire to have our Robes of Glory shine brighter , let us wait and work ; the longer we stay for the Principal , the greater will the Interest be . The Husbandman waits till the seed spring up : Wait for the harvest of Glory . Some have their waiting Weeks at Court ; this is your walting time : Christ saith , Pray and faint not , Luke 18.1 . so wait and faint not . Be not weary ; the Kingdom of Heaven will make amends for your waiting : I have waited for thy Salvation , O Lord , said that dying Patriarch , Gen. 49.18 . VSE V. Comfort to the people of God. 1. In all their Sufferings . The true Saint is as Luther saith , Haeres Crucis , heir to the Cross , Affliction is his Dyet drink , but here is that may be as Bezoar-stone to keep him from fainting ; these sufferings bring a Kingdom . The hope of the Kingdom of Heaven , saith Basil , should indulcorate and sweeten all our troubles ; 2 Tim. 2.12 . If we suffer we shall reign with him : 'T is but a short fight , but an eternal triumph ; this light suffering produceth an eternal weight of Glory ; 2 Cor. 4.17 . 1. A weight of Glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Things which are precious , the more weighty , the more they are worth ; the more weight is in a Crown of Gold the more it is worth 'T is a weight of Glory . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An eternal weight of Glory : Did this Glory last but a while it would much abate and imbitter the Joyes of Heaven , but the Glory of that Kingdom runs parallel with Eternity ; God will be as a deep Sea of Blessedness , and the Glorified Saints shall for ever bathe themselves in that Ocean . One dayes wearing the Crown will abundantly pay for all the Saints sufferings , how much more then , when they shall reign for ever and ever ; Rev. 22.5 . O let this support under all the Calamities and Suffering in this Life : What a vast difference is there between a Believers Sufferings and his Reward ; Rom. 8.18 . The sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us . For a few Tears , Rivers of Pleasure ; for Mourning , white Robes : This made the Primitive Christians laugh at Imprisonment , and snatch up Torments as so many Crowns : Though now we drink in a Worm-wood Cup , here is Sugar in the bottom to sweeten it ; 'T is your Fathers good pleasure to give you a Kingdom . 2. Comfort in Death : Here is that which may take away from Gods Children the terrour of Death , they are now entring into the Kingdom . Indeed no wonder if wicked Men be appal'd and terrified at the approach of Death , they dye unpardoned , Death carries them to the Goal , where they must lye for ever without ●ail or Mainprize : But why should any of Gods Children be so scared and half-dead with the thoughts of Death ? What hurt doth Death do to them , but lead them to a Glorious Kingdom ? Faith gives a Title to Heaven , Death a Possession ; let this be a Gospel-antidote to expel the fear of Death . Hilarion that blessed Man , cryed out , Egredere Anima , egredere , quid times ? Go forth my Soul , go forth , what fearest thou ? Let them fear Death , who do not fear Sin : But let not Gods Children be over-much troubled at the grim Face of that Messenger which brings them to the end of their Sorrow , and the beginning of their Joy. Death is yours , 1 Cor. 3.22 . it is part of a Believers inventory . Is a Prince afraid to cross a narrow Sea , who shall be Crowned when he comes to Land ? Death to the Saints shall be an usher , to bring them into the Presence of the King of Glory : This puts Lilies and Roses into the ghastly face of Death , and makes it look amiable . Death brings us to a Crown of Glory which fades not away . The day of Death is better to a Believer than the day of his Birth . Death is aditus ad Gloriam , an entrance into a blessed Eternity . Fear not Death , but rather let your Hearts revive when you think these ratling wheels of Deaths Chariot are but to carry you home to an everlasting Kingdom . MATTH . vi . 10 . Thy Will be done in Earth , as it is in Heaven . WE come next to the Third Petition , Thy Will be done in Earth as it is in Heaven . This Petition consists of Two Parts . I. The Matter , Doing of Gods Will. II. The Manner , As it is in Heaven . I. The Matter of this Petition is , The doing of Gods Will. Thy Will be done . Quest. 1. What is meant by the Will of God ? Answ. There is a twofold Will : 1. Voluntas decreti , Gods secret Will , or the Will of his Decree : We pray not that Gods secret Will may be done by us . This secret Will cannot be known , it is locked up in Gods own breast , and neither Man or Angel hath Key to open it . 2. Voluntas revelata , Gods revealed Will. This revealed Will is written in the Book of Scripture ; the Scripture is a declaration of Gods Will , it discovers what he would have us do in order to our Salvation . Quest. 2. What do we pray for in these words , Thy Will be done ? Answ. We pray for two things . 1. For Active Obedience ; that we may do Gods Will actively in what he commands . 2. For Passive ; that we may submit to Gods Will patiently in what he inflicts . We pray that we may do Gods Will actively , subscribe to all his commands , believe in Jesus the cardinal Grace , lead holy lives . So Austin upon the Petition , Nobis a Deo precamur Obedientiam , we pray that we may actively obey Gods Will. This is the summe of all Religion , the two Tables epitomized , The doing of Gods Will. Thy Will be done . We must know Gods Will before we can do it ; knowledge is the eye which must direct the foot of Obedience . At Athens there was an Altar set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To the unknown God , Acts 17.23 . It is as bad to offer the blind to God as the dead . Knowledge is the Pillar of Fire to give light to practise ; but though knowledge is requisite , yet the knowing of Gods Will is not enough without doing of his Will : Thy Will be done . If one had a System of Divinity in his head , if he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all knowledge , 1 Cor. 13.2 . yet if Obedience were wanting , his knowledge were lame , and would not carry him to Heaven . Knowing Gods Will may make a Man admired , but it is doing Gods Will that makes him blessed ; knowing Gods Will without doing it , will not crown us with happiness . 1. The bare knowledge of Gods Will is inefficacious , it doth not better the heart . Knowledge alone is like a Winter-Sun which hath no heat or influence ; it doth not warm the Affections , or purifie the Conscience . Iudas was a great Luminary , he knew Gods Will , but he was a Traytor . 2. Knowing without doing Gods Will will make ones case worse , 't will heat Hell the hotter ; Luke 12.47 . The servant which knew his Lords will , and did not according to his will shall be beaten with maeny stripes . Many a Mans knowledge is a torch to light him to Hell. Thou who hast knowledge of Gods Will but dost not do it , wherein dost thou excel an Hypocrite ? Nay , wherein dost thou excel the Devil ? who transforms himself into an Angel of light ? 'T is improper to call such Christians who are knowers of Gods Will , but not doers of it . 'T is improper to call him a Tradesman who never wrought in his Trade ; so to call him a Christian who never wrought in the Trade of Religion . Let us not rest in the knowing of Gods Will. Let it not be said of us as Plutarch speaks of the Grecians , They knew what was just but did it not . Let us set upon this , the doing of Gods Will. Thy Will be done . Quest. 3. Why is the doing of Gods Will so requisite ? Answ. 1. Out of Equity . God may justly claim a right to our Obedience ; he is our founder ; we have our being from him ; and 't is but equal that we should do his Will at whose word we were Created . God is our Benefactor ; 't is just that if God give us our Allowance we should give him our Allegiance . 2. The great design of God in the World is to make us doers of his Will. 1. All Gods Royal Edicts and Precepts are to bring us to this , to be doers of his Will ; what needed God been at the pains to give us the copy of his Law , and write it out with his own Finger else . The Word is not only a Rule of Knowledge , but of Duty ; Deut. 13.4 . Deut. 26.16 . This day the Lord thy God hath commanded thee to do these statutes , thou shalt therefore keep and do them . If you tell your Children what is your mind , it is not only that they may know your Will , but do it . God gives us his Word as a Master gives a Scholar a Copy to write after it ; he gives it as his Will and Testament , that we should be the Executors to see it performed . 2. This is the end of all Gods Promises to draw us to do Gods Will ; the Promises are loadstones to Obedience , Deut. 11.27 . A blessing if ye obey ; as a Father gives his Son Money to bribe him to Obedience . Deut. 28.1 . If thou shalt hearken to the voice of the Lord thy God , and do all his commandments , the Lord thy God will set thee on high above all the nations of the earth ; Blessed shalt thou be in the city , and in the field . The Promises are a Royal Charter settled upon Obedience . 3. The Minatory part of the Word , the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin , and make us doers of Gods Will ; Deut. 11.28 . A curse if ye will not obey . Psal. 68.21 . God shall wound the hairy scalp of every one that goes on still in his trespasses . These threatnings do often take hold of Men in this Life ; they are made examples , and hung up in chains to scare others from Disobedience . 4. All Gods Providences are to m●ke us doers of his Will. As God makes use of all the seasons of the Year for Harvest , so all his various Providences are to bring on the Harvest of Obedience . 1. Afflictions are to make us do Gods Will ; 2 Chron. 33.12 . When Manasseh was in affliction , he besought the Lord , and humbled himself greatly . The Rod hath this voice , Be doers of Gods Will. Affliction is called a Furnace ; Isa. 48.10 . The furnace melts the metal , and then it is cast into a new mould . Gods Furnace is to melt us and mould us into Obedience . 2. Gods Mercies are to make us do his Will ; Rom. 12.1 . I beseech you by the mercies of God , that ye present your bodies a living sacrifice . Body is by a Synecdoche put for the whole Man. If the Soul should not be presented to God as well as the Body , it could not be a reasonable service . Now saith the Apostle , I beseech you by the mercies of God present your selves a living sacrifice . Mercies are the strongest obligations to Duty . Hos. 11.4 . I drew them with the cords of a man ; that is , with the golden cords of my Mercy . In a word , all that is written in Law or Gospel , tends to this , that we should be doers of Gods Will , Thy Will be done . 3. By doing the Will of God we evidence Sincerity ; as Christ said in another sense , Iohn 10.25 . The works which I do , bear witness of me : So it is not all our golden words , if we could speak like Angels , but our works , our doing of Gods Will , which bears witness of our Sincerity . We judge not of the health of a Mans Body by his high Colour , but by the Pulse of the Arm , where the Blood chiefly stirs ; so a Christians soundness is not to be judged by his Profession ; what is this high Colour ? but the estimate of a Christian is to be taken by his Obediential acting , his doing the Will of God ; this is the best Certificate and Letters Testimonial to shew for Heaven . 4. Doing Gods Will much propagates the Gospel ; this is the Diamond that sparkles in Religion . Others cannot see what Faith is in the Heart , but when they see we do Gods Will on Earth , this makes them have a venerable opinion of Religion , and become Proselites to it . Iulian in one of his Epistles writing to Arsatius , saith , That the Christian Religion did much flourish by the Sanctity and Obedience of them that professed it . 5. By doing Gods Will we show our Love to Christ ; Iohn 14.21 . He that hath my commandments and keepeth them , he it is that loveth me . What greater Love to Christ than to do his Will , though it cross our own . Every one would be thought to love Christ ; but how shall that be known but by this , do you do his Will on Earth ? Neque principem veneramur si odio ejus Leges habemus , Isid. 'T is a vain thing for a Man to say he loves Christs Person , when he slights his Commands . Not to do Gods Will on Earth is a great evil , 't is , ( 1. ) Sinful . ( 2. ) Foolish . ( 3. ) Dangerous . ( 1. ) It is Sinful . 1. We go against our Prayers ; we pray , Fiat voluntas tua , thy will be done , and yet we do not obey his will , we confute our own Prayer . 2. VVe go against our Vow in Baptism ; we have vowed to fight under the Lords Banner , to obey his Scepter , and this Vow we have oft renewed in the Lords Supper ; if we do not Gods will on Earth we are forsworn , and God will indite us of Perjury . ( 2. ) Not to do Gods will on Earth is Foolish ; 1. Because there is no standing it out against God. If we do not obey him we cannot resist him : 1 Cor. 10. ●2 Are we stronger than he ? Iob. 40.9 . Hast thou an arm like God ? Canst thou measure Armes with him ? To oppose God is as if a Child should fight with an Arch-Angel ; as if an heap of Bryars should put themselves into a battalia against the Flame . 2. Not to do Gods will is foolish , because if we do not Gods will we do the Devils will. Is it not folly to gratifie an enemy ? To do his will that seeks our ruine ? Quest. But are any so wicked as to do the Devils will ? Answ. Yes ; Iohn 8.44 . Ye are of your Father the Devil , and the lusts of your Father ye will do . VVhen a Man tells a lye doth he not do the Devils will ? Acts 5.3 . Ananias , Why hath Satan filled thy heart to lye to the Holy Ghost ? ( 3. ) Not to do Gods Will is dangerous ; it brings a Spiritual Praemunire . If Gods Will be not done by us , he will have his will upon us ; if we obey not Gods will in commanding , we shall obey his will in punishing , 2 Thess. 1.7 . The Lord Iesus shall be revealed with his mighty Angels in flames of fire , taking vengeance on them that obey not his gospel . Either we must do Gods will , or suffer it . 6. VVhatever God wills us to do is for our benefit : Behold here self-interest . As if a King commands his Subject to dig in a Mine of Gold , and then gives him all the Gold he hath digged . God bids us do his will , and this is for our good ; Deut. 10.13 . And now O Israel , what doth the Lord thy God require of thee , but to fear the Lord thy God , and keep the commandments of the Lord , which I command thee this day for thy good . It is Gods will that we should repent , and this is for our good ; Repentance ushers in remission ; Acts 3.9 . Repent that your sins may be blotted out . It is Gods will that we should believe ; and why is it but that we should be crowned with Salvation ; Mark 16.16 . He that believes shall be saved . VVhat God wills is not so much our Duty as our Priviledge ; he bids us obey his voice , and it is greatly for our good ; Ier. 7.23 . Obey my voice and I will be your God. I will not only give you my Angels to be your guard , but my self to be your portion ; my Spirit shall be yours to sanctifie you , my Love shall be yours to comfort you , my Mercy shall be yours to save you . I will be your God. 7. To do Gods will is our Honour . A Person thinks it an Honour to have a King speak to him to do such a thing ; the Angels count it their highest Honour in Heaven to do Gods will ; Servire Deo regnare est , To serve God is to reign . Non onerant nos sed ornant , Salvian . How chearfully did the Rowers row the Barge that carried Caesar ; to be imployed in his Barge was an Honour , to be imployed in doing Gods will , is insigne Honoris , the highest ensign of Honour that a Mortal Creature is capable of . Christs Precepts do not burden us but adorn us . 8. To do Gods Will on Earth makes us like Christ , and akin to Christ. 1. It makes us like Christ : Is it not our Prayer that we may be like Christ. Jesus Christ did his Fathers will ; Iohn 6.38 . I came down from Heaven not to do my own will , but the will of him that sent me . God the Father and Christ , as they have but one Essence , so but one VVill ; Christs will was melted into his Fathers ; Iohn 4.34 . My meat is to do the will of him that sent me . By our doing Gods will on Earth , we resemble Christ ; nay , we are akin to Christ , and are of the Blood-Royal of Heaven . Alexander called himself Couzen to the Gods ; what Honour is it to be akin to Christ. Matth. 12.50 . Whosoever shall do the will of my Father which is in Heaven , the same is my Brother , and Sister , and Mother . Did King Solomon arise off his Throne to meet his Mother , and set her on a Throne by him , 1 Kings 3.19 . such Honour will Christ bestow on such as are doers of Gods will , he will salute them as his Kindred , and set them on a Glorious Throne in the Amphitheatre of Heaven . 9. Doing Gods will on Earth , brings Peace in Life and Death . 1. In Life ; Psal. 19.11 . In keeping thy precepts there is great reward ; not only after keeping them but in keeping them ; when we walk closely with God in Obedience , there is a secret Joy let into the Soul , and how swiftly and chearfully do the wheels of the Soul move when they are oyled with the Oyl of Gladness . 2. Peace in Death . VVhen Hezekiah thought he was about to dye , what gave him Comfort ? this , that he had done the will of God : Isa. 38.3 . Remember , O Lord , I beseech thee , how I have walked before thee in truth , and have done that which is good in thy sight . 'T was Augustus his wish , that he might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an easie Death without much pain . If any thing make our pillow easie at Death , it will be this , we have endeavoured to do Gods will on Earth . Did you ever hear any cry out on their Death-bed , that they have done Gods will too much ; no , hath it not been that they have done his will no more , that they come so short in their Obedience . Doing Gods will will be both your Comfort , and your Crown . 10. If we are not doers of Gods will , we shall be looked upon as contemners of Gods will : Let God say what he will , yet Men will go on in Sin , this is to contemn God ; Psal. 10.13 . Wherefore doth the wicked contemn God ? To contemn God is worse than to rebel . The Tribes of Israel rebelled against Rehoboam because he made their Yoak heavier , 1 King. 12.16 . But to contemn God is worse , 't is to slight him ; to contemn God is to put a Scorn upon him , and affront him to his Face , and an Affront will make God draw his Sword. Thus I have answered that Question why doing Gods will on Earth , is so requisite : 'T is as necessary as Salvation . 4. Quest. In what manner are we to do Gods will that we may find acceptance ? The manner of doing Gods Will is the chief thing ; the Schoolmen say well , Modus rei cadit sub praecepto , the manner of a thing is as well required as the thing it self : If a Man build an House , if he doth not do it according to the mind of the Owner , he likes it not , but thinks all his Charges lost ; so if we do not Gods will in the right manner , it is not accepted ; we must not only do what God appoints , but as God appoints ; here lies the very Life-blood of Religion . So I come to answer this great Question , in what manner are we to do Gods will that we may find acceptance . Answ. 1. We do Gods Will acceptably when we do Duties Spiritually , Phil. 3.3 . We worship God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Spirit . To serve God spiritually is to do duties ab interno principio , from an inward Principle : The Pharisees were very exact about the external part of Gods worship ; how zealous were they in the outward observation of the Sabbath , charging Christ with the breach of it ; but all this was but outward Obedience , there was nothing of Spirituality in it ; then we do Gods will acceptably , when we serve him from a renewed Principle of Grace ; a Crab-tree may bear as well as a Pear-main , but it is not so good fruit as the other , because it doth not come from so sweet a Root : An unregenerate Person may do as much external obedience as a Child of God , he may pray as much , hear as much , but his Obedience is harsh and sowre , because it doth not come from the sweet and pleasant Root of Grace ; the inward principle of Obedience is Faith , therefore it is called the Obedience of Faith , Rom. 16.26 . But why must this silver thread of Faith run through the whole work of Obedience ? Answ. Because Faith looks at Christ in every Duty , it toucheth the Hem of his Garment , and through Christ both the Person and the Offering are accepted , Ephes. 1.6 . 2. We do Gods Will acceptably when we prefer his Will before all other ; if God wills one thing , and Man wills the contrary , we do obey Mans will rather than Gods , Act. 4.19 . Whether it be right to hearken unto you more then unto God , judge ye . God saith , thou shalt not make a graven Image ; King Nebuchadnezzar set up a Golden Image to be worshipped ; but the three Children ( or rather Champions ) resolve Gods Will shall take place , and they would obey him , though with the loss of their Lives , Dan. 3.18 . Be it known unto thee , O King , that we will not serve thy Gods , nor worship the Golden Image which thou hast set up . 3. We do Gods Will acceptably when we do Gods Will as it is done in Heaven , that is , as the Angels do it : To do Gods Will as the Angels , similitudinem notat non aequalitatem , Brugensis , denotes thus much , that we are to resemble them and make them our Pattern ; though we cannot equal the Angels in doing Gods Will , yet we must imitate them ; a Child cannot write so well as the Scrivener , yet he imitates the Copy in particular . 1. We do Gods VVill as the Angels do it in Heaven , when we do Gods Will Regularly , sine deflexu , we go according to divine Institutions , not Decrees of Councils , or Traditions , this is to do Gods Will as the Angels ; they do it regularly , they do nothing but what is commanded ; Angels are not for Ceremonies ; as there are Statute-Laws in the Land , which bind ; so the Scripture is Gods Statute-Law , which we must exactly observe ; the Watch is set by the Dial : then our Obedience is right when it goes by the Sun-dial of the Word . If Obedience hath not the Word for its Rule , it is not doing Gods Will but our own , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Will-worship , Deut. 12.32 . The Lord would have Moses make the Tabernacle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Pattern , Exod. 25.40 . If Moses had left out any thing in the Pattern , or added any thing to it , it would have been very provoking ; to mix any thing of our own devising in Gods worship , is to go beside , yea , contrary to the Pattern : Gods worship is the Apple of his Eye , that which he is most tender of , and there is nothing he hath more shewed his displeasure against , then the corrupting his worship . How severely did God punish Nadab and Abihu for offering up strange Fire , Lev. 10.2 . that is , such Fire as God had not sanctified on the Altar ; whatever is not divinely appointed , is offering up strange Fire : There is in many a strange itch after Superstition ; they love a gawdy Religion , and are more for the Pomp of Worship then the Purity ; this cannot be pleasing to God , for , as if God were not wise enough to appoint the manner how he will be served ; Men will be so bold as to prescribe him . To thrust humane Inventions into sacred things , is a doing our own will not Gods , and he will say , quis quaesivit hoc ? who hath required this at your hand ? Isa. 1.12 . Then we do Gods Will as it is done in Heaven ▪ when we do it regularly we reverence Gods Institutions , and observe that Mode of Worship which hath the Stamp of divine Authority upon it . 2. We do Gods Will as it is done by the Angels in Heaven , when we do it intirely , sine mutilatione , we do all Gods Will ; the Angels in Heaven do all that God commands , they leave nothing of his Will undone , Psal. 103.20 . Ye his Angels that do his Commandments . If God send an Angel to the Virgin Mary , he goes on Gods Errand ; if he gives his Angels a Charge to Minister for the Saints they obey , Heb. 1.14 . It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled : This is to do Gods Will as the Angels , when we do all his Will , quicquid propter Deum fit aequaliter fit . This was Gods Charge to Israel , Numb . 15.40 . Remember to do all my Commandments . And it was spoken of David , Act. 13.22 . I have found David a Man after mine own heart , who shall perform all my Will , Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all my Wills. Every Command hath the same Authority , and if we do Gods Will uprightly , we do it uniformly , we obey every part and Branch of his Will , we joyn first and second Table ; surely we owe that to God our Father , which the Papists say , we owe to our Mother , the Church , unlimited Obedience ; we must incline to every Command , as the Needle moves that way which the Loadstone draws . ( 2. ) This discovers the unsoundness of many , who do Gods will by halves , they pick and choose in Religion , they in some things comply with Gods will , but not in other ; like a foundred Horse who sets but some of his Feet on the Ground , he favours one Foot. He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick : Gods Commandments may be compared to a ten-string'd Lute , we must obey Gods will in every Command , strike upon every string , or we can make no good Melody in Religion : The Badger hath one Foot shorter then the other ; Hypocrites are shorter in some duties then other ; some will pray , not give alms , hear the word , not forgive their Enemies , receive the Sacrament , not make Restitution , hovv can they be holy vvho are not just ? Hypocrites profess fair , but vvhen it comes to sacrificing the Isaac , crucifying the beloved sin , or parting vvith some of their Estate for Christ , here they stick , and say as Naaman , 2 King. 5.18 . In this thing the Lord pardon thy Servant . This is far from doing Gods will as the Angels do ; God likes not such as do his will by halves ; if your Servant should do some of your vvork vvhich you set him about , but not all , hovv vvould you like that ? Object . But vvho is able to do all Gods vvill ? Answ. Though vve cannot do all Gods vvill legally , yet vve may Evangelically ; vvhich is , 1. When we mourn that we can do Gods will no better , when we fail we weep , Rom. 7.24 . 2. When it is the desire of our Soul to do Gods whole Will , Psal. 119.5 . O that my ways were directed to keep thy Precepts . What a Child of God wants in strength , he makes up in desire , in magnis voluisse sat est . 3. When we endeavour , quoad conatum , to do the whole Will of God : A Father bids his Child lift such a burden , the Child is not able to lift it , but he tries , and doth his endeavour to lift it , the Father accepts of it , as if h● had done it ; this is to do Gods Will Evangelically , and God is pleased to take it in good part , though it be not to satisfaction , yet it is to acceptation . 3. We do Gods Will as it is done in Heaven by the Angels , when we do it sincerely , sine fuco . To do Gods VVill sincerely lies in two things . 1. To do it out of a pure respect to Gods Command . 2. With a pure Eye to Gods Glory . 1. To do Gods Will out of a pure respect to Gods Command . Abraham's sacrificing Isaac was contrary to Flesh and Blood , to sacrifice the Son of his Love , the Son of the Promise , and that no other hand but the Fathers own should do this , here was hard Service ; but because God commanded it , out of pure respect to the Command , Abraham obeyed : This is to do Gods will aright , when , though we feel no present Joy or Comfort in Duty , yet because God commands we obey ; not Comfort , but the Command is the Ground of Duty ; thus the Angels do Gods will in Heaven ; Gods Command is the weight sets the wheels of their Obedience a going . 2. To do Gods will sincerely , is to do it with a pure Eye to Gods Glory . The Pharisees did the will of God in giving Alms , but that which was a dead Fly in the Ointment , was , that they did not aim at Gods Glory , but vain-glory ; they blew a Trumpet ▪ Iehu did the will of God in destroying the Baal worshippers , and God commended him for doing of it : but because he aimed more at setling himself in the Kingdom , then the Glory of God , therefore God lookt upon it no better then Murder , and said he would avenge the blood of Iezreel upon the house of Iehu , Hos. 2.4 . Let us look to our ends in Obedience ; though we shoot short , let us take a right aim ; one may do Gods will yet not with a perfect heart : 2 Chron. 25.2 . Amaziah did that which was right in the sight of the Lord , but not with a perfect Heart ; the Action was right for the matter , but his aim was not right ; that Action which wants a good aim , wants a good issue ; he doth Gods Will rightly , that doth it uprightly , his end is to honour God , and lift up his Name in the world . A gracious Soul makes God his Center , as Ioab when he had taken Rabbah sent for King David , that he might carry away the glory of the Victory , 2 Sam. 12.27 . So when a gracious Soul hath done any duty , he desires that the glory of all may be given to God , 1 Pet. 4.11 . That in all things God may be glorified . This is to do Gods will as the Angels , when we not only advance Gods Glory , but design his Glory ; the Angels are said to cast their Crowns before the Throne , Rev. 4.10 . Crowns are signs of greatest Honour , but these Crowns the Angels lay at the Lords Feet , to show that they ascribe the glory of all they do to him . 4. VVe do Gods will as it is done in Heaven by the Angels , when we do it willingly , sine murmuratione : The Angels love to be employed in Gods Service ; 't is the Angels Heaven to serve God , they willingly descend from Heaven to Earth ; when they bring Messages from God , and glad Tydings to the Church ; now Heaven being a place of such Joy , the Angels would not leave it a Minute of an Hour , only that they take such infinite delight in doing Gods will ; we do resemble the Angels when we do Gods will willingly , 1 Chron. 28.9 . And thou Solomon my Son , serve the Lord with a willing mind . Gods People are called a willing People , Psal. 110.3 . in Hebrew , Gnam nedaebot , a People of willingnesses ; they give God a free-will Offering , though they cannot serve him perfectly , they serve him willingly ; an Hypocrite though he doth facere bonum , yet not velle , he hath no delight in duty , he doth it rather out of fear of Hell , then Love to God , when he doth do Gods will , yet it is against his will , Virtus nolentium nulla est . Cain brought his Sacrifice but grudgingly , his worship was rather a Task , then an Offering , rather Pennance then Sacrifice , he did Gods will , but against his will ; we must be carried upon the wings of Delight in every Duty ; Israel were to blow the Trumpets when they offered Burnt-Offerings , Numb . 10.10 . blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight , Ier. 15.16 . Thy Word was found and I did eat it , and it was unto me the Ioy and Rejoycing of my heart . A pious Soul goes to the word as to a Feast , or as one would go with delight to hear Musick . Sleidan reports that the Protestants in France had a Church they called Paradise , because when they were in the House of God , they thought themselves in Paradise : The Saints flock as Doves to the windows of Gods House , Isa. 60.8 . who are these that flock as Doves to the windows ? not that a truly regenerate Person is always in the same chearful temper of Obedience , he may sometimes find an indisposition and weariness of Soul , but his weariness is his burden , he is weary of his weariness , he prays , weeps , useth all means to regain that alacrity and freedom in Gods Service that he was wont to have : This is to do Gods will acceptably , when we do it willingly ; 't is this crowns all our Services ; delight in duty is better then duty ; the Musician is not commended for playing long , but well ; 't is not how much we do , but how much we love , Psal. 119.97 . O how love I thy Law ! Love is as Musk among Linnen , that perfumes it ; Love perfumes Obedience , and makes it go up to Heaven as Incense ; this is doing Gods will as the Angels in Heaven do it ; they are ravished with delight while they are praising God , therefore the Angels are said to have Harps in their Hands , Rev. 15.2 . as a sign of their chearfulness in Gods Service . 4. VVe do Gods will as the Angels in Heaven , when we do Gods VVill fervently , sine remissione , Rom. 12.11 . Fervent in spirit serving God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from vvater when it seeths and boils over ; so our Affections should boil over in zeal 〈◊〉 fervency ; the Angels serve God vvith fervour and intenseness ; the Angels are called Seraphims , from an Hebrew word vvhich signifies to burn , to shovv hovv the Angels are all on fire , Psal. 104.4 . they burn in Love and Zeal in doing Gods will : Grace turns a Saint into a Seraphim ; Aaron must put burning Coals to the Incense , Exod. 16.12 . Incense was a Type of Prayer , burning Coals of Zeal , to show that the fire of zeal must be put to the Incense of prayer ; Formality starves Duty ; when we serve God dully and coldly is this like the Angels ? Duty without fervency is as a Sacrifice without fire ; we should ascend to Heaven in a fiery Chariot of Devotion . 5. VVe do Gods VVill as the Angels in Heaven , when we give God the best in every Service , Numb . 18.29 . Out of all your Gifts , ye shall offer of all the best thereof . Numb . 28.7 . In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a drink-Offering . The Jews might not offer to the Lord wine that vvas small , or mixed , but the strong wine , to imply , that we must offer to God the best , the strongest of our affections ; if the Spouse had a Cup more juicy and spiced , Christ should drink of that , Cant. 8.2 . I would cause thee to drink of spiced Wine , of the juice of my Pomgranate . Thus the Angels in Heaven do Gods Will , they serve him in the best manner , they give him their Seraphick high stringed Praises ; he who loves God gives him the Cream of his Obedience ; God challenged the fat of all the Sacrifice as his due , Lev. 3.16 . Hypocrites care not what Services they bring to God , they think to put him off with any thing , they put no Cost in their Duties ; Gen. 4.3 . Cain brought of the fruit of the Ground . The Holy Ghost took notice of Abel's Offering , that it was costly , he brought of the Firstlings of his Flock , and of the Fat thereof , Gen. 4.4 . b●t when he speaks of Cain's Offering , he only saith , he brought of the Fruit of the Ground . Then we do Gods VVill aright , when we do offer Pinguia , we dedicate to him the best . Domitian would not have his Image carved in VVood or Iron , but in Gold : God will have the best we have , golden Services . 6. VVe do Gods VVill as the Angels in Heaven , when we do it readily and swiftly ; the Angels do not dispute or reason the Case , but assoon as they have their Charge and Commission from God , they immediately obey , and to show how ready they are to execute Gods VVill , the Cherubims representing the Angels are described with VVings , to show how swift and forward they are in their Obedience , it is as if they had wings , Dan. 9.21 . The Man Gabriel ( that was an Angel ) being caused to fly swiftly : Thus should we do Gods VVill as the Angels , assoon as ever God speaks the VVord , vve should be ambitious to obey , alas ! how long is it sometimes e●e we can get leave of our hearts to go to a Duty ; Christ went more readily ád Crucem , then we to the Throne of Grace ; how many disputes and excuses have we , is this to do Gods VVill as the Angels in Heaven do it ? O let us shake off this backwardness to Duty , as Paul shook of the Viper , nescit tarda molimina Spiritus sancti gratia ; Zeck . 5.9 . I saw two Women and the wind was in their wings : VVings are swift , but wind in the wings great swiftness ; such readiness should be in our Obedience ; as Peter assoon as ever Christ commanded him to let down his Net , at Christs VVord he presently let down the Net , and you know what success he had , Luke 5.4 . It vvas prophesied of such as vvere brought home to Christ , Psal. 18.44 . Assoon as they hear of me they shall obey me . 7. We do Gods VVill as the Angels in Heaven , when we do it constantly ; the Angels are never weary of doing Gods VVill , they serve God day and night , Rev. 7.17 . thus must we imitate the Angels , Psal. 106.3 . Blessed is he that doth Righteousness at all times . Constancy crowns Obedience , non cepisse sed perfecisse virtutis est , Cypr. our Obedience must be like the Fire of the Altar which was continually kept burning , Lev. 6.13 . Hypocrites soon give over doing Gods Will ; like the Chrisolite which is of a golden Colour , in the Morning it is very bright to look on , but towards Evening it grows dull , and hath lost its splendor : VVe should continue in doing Gods VVill , because of that great loss that will befal us if we give over doing Gods VVill. ( 1. ) A loss of Honour , Rev. 3.11 . that no man take thy Crown , implying , if the Church of Philadelphia left off her Obedience she would lose her Crown ; viz. her Honour and Reputation ; Apostacy creates Infamy ; Iudas from an Apostle to be a Traytor , it was a Dishonour . ( 2. ) If we give over our Obedience it is a loss of all that hath been already done ; as if one should work in silver , and then pick out all the stitches ; all a Mans Prayers are lost , all the Sabbaths he hath kept are lost , he doth unravel all his good works , Ezek. 18.24 . all his Righteousness that he hath done shall not be mentioned ; he undoes all he hath done : As if one draw a curious Picture with the Pensil , and then come with his Spunge and wipe out all again . ( 3. ) A loss of the Soul and Happiness : We were in a fair way for Heaven , but by leaving off d●ing Gods VVill we miss of the excellent Glory , and are plunged deeper in Damnation , 2 Pet. 2.21 . It had been better not to have known the way of Righteousness , then after they have known it , to turn from the Holy Commandment . Therefore let us continue in doing Gods VVill : Constancy sets the Crown upon the head of Obedience . Thus you see how we are to do Gods VVill acceptably . VSE I. Branch . 1. See hence our Impotency , we have no innate power to do Gods VVill : VVhat need pray Thy Will be done , if we have power of our selves to do it ? I wonder Free-willers pray this Petition . 2. Branch . If we are to do Gods Will on Earth as it is done by the Angels in Heaven , see then the Folly of those who go by a wrong Pattern ; they do as the most of their Neighbours do ; if they talk vain on the Sabbath , they do but as their Neighbours do ; if now and then they swear an Oath , it is the Custom of their Neighbours to do so , but we are to do Gods Will as the Angels in Heaven ; do the Angels do such things ? we must make the Angels our Patterns , and not our Neighbours : if our Neighbours do the Devils will , shall we do so too ? If our Neighbours go to Hell , shall we go thither too for Company ? 3. Branch . See here that which may make us long to be in Heaven , then we shall do Gods Will perfectly , as the Angels do ; alas , how defective are we in our Obedience here ; how far do we fall short , we cannot write a Copy of Holiness without blotting ; our holy things are blemished , like the Moon which when it shines brightest hath a dark spot in it : But in Heaven we shall do Gods will perfectly , as the Angels in Glory . VSE II. Of Reproof . 1. Branch . It reproves such as do not Gods Will ; they have the knowledge of Gods will , ( Knowledge they count an Ornament ) but though they know Gods Will , yet they do it not . ( 1. ) They know what God would have them avoid ; they know they should not swear , Mat. 5.34 . Swear not at all : For this sin the Land mourns , Ier. 23.10 . Yet though they pray , Hallowed be thy Name , they profane it by shooting Oathes like Chain-Bullets against Heaven ; they know they should abstain from Fornication and Uncleanness , yet they cannot but bite at the Devils Hook if he bait it with Flesh , Iude 7. ( 2. ) They know what God would have them practise , but they leave undone those things which they ought to have done ; they know it is the will of God they should be true in their Promises , just in their Dealings , good in their Relations ; but they do not the Will of God ; they know they should read the Scriptures , consult with Gods Oracle , but the Bible like rusty Armour is hung up and seldom used ; they look oftner upon a Pair of Cards then a Bible ; they know their Houses should be Palestrae Pietatis , Nurseries of Piety , yet have no Face of Religion in them ; they do not perfume their Houses with Prayer ; what Hypocrites are these to kneel down in the Church , and lift up their Eyes to Heaven and say , Thy Will be done , yet have no care at all to do Gods Will ; what is this but to hang out a Flag of Defiance against Heaven ? and Rebellion is as the sin of witchcraft . 2. Branch . It reproves those who do not Gods Will in a right acceptable manner . ( 1. ) They do not Gods VVill intirely ; all Gods VVill ; they will obey God in some things , but not in other ; as if a Servant should do some of your work you set him about , but not the rest : Iehu destroyed the Idolatry of Baal , but let the golden Calves of Ieroboam stand , 2 Kings 10.30 . Some will observe the Duties of the Second Table , but not the first : Others make an high Profession , as if their Tongues had been touch'd with a Coal from Gods Altar , but live idly and out of a Calling ; these the Apostle complains of , 2 Thess. 3.11 . We hear there are some which walk among you disorderly , working not at all . Living by Faith and living in a Calling must go together : This is an evil thing , not to do all Gods VVill. ( 2. ) They do not Gods will ardently ; they do not put Coals to the Incense ; nor chearfully , they bring their Sacrifice , but not their heart ; this is far from doing Gods VVill as the Angels ; this loseth the Reward ; how can God like this to serve him as if we served him not ? how can God mind our Duties when we our selves scarce mind them ? VSE III. Of Examination . Let us examine all our Actions , whether they are according to Gods will : The will of God is the Rule and Standard , 't is the Sun-dial by which we must set all our Actions ; he is no good workman that doth not work by Rule ; he can be no good Christian who goes not according to the Rule of Gods will ; let us examine our Actions whether they do quadrare agree to the will of God : Are our speeches according to Gods will ? Are our words savoury , being seasoned with Grace ? Is our Apparel according to Gods will ? 1 Tim. 2.9 . In like manner that women adorn themselves in modest Apparel , not wanton and garish to invite Comers . Our Diet is it according to Gods will ? Do we hold the golden Bridle of Temperance , and only take so much as may rather satisfy Nature then surfeit it ; too much Oyl choaks the Lamp : Is our whole carriage and behaviour according to Gods will ? Are we patterns of Prudence and Piety ? Do we keep up the Credit of Religion , and shine as Lights in the world ? We pray , Thy Will be done as it is in Heaven ; are we like our Pattern ? would the Angels do thus if they were on Earth ? would Jesus Christ do this ? thus is to Christianize , this is to be Saints of degrees , when we live our Prayer , and our Actions are the Counter-pane of Gods will. VSE IV. Of Exhortation . Let us be doers of the Will of God ; Thy Will be done . 1. It is our Wisdom to do Gods Will : Deut. 4.6 . Keep and do these statutes , for this is your wisdom . 2. It is our Safety . Hath not Misery alwayes attended the doing of our own Will , and Happiness the doing of Gods Will ? ( 1. ) Misery hath alwayes attended the doing of our own Will. Our first Parents left Gods Will to fulfil their own , in eating the forbidden fruit ; and what came of it ? The Apple had a bitter Core in it , they purchased a Curse for themselves and all their Posterity . King Saul left Gods Will to do his own , he spares Agag , and the best of the Sheep , and what was the issue , but the loss of his Kingdom ? ( 2. ) Happiness hath alwayes attended the doing of Gods Will. Ioseph obeyed Gods Will in refusing the embraces of his Mistress , and was not this his Preferment ? God raised him to be the second Man in the Kingdom . Daniel did Gods Will contrary to the Kings Decree , he bowed his Knee in Prayer to God , and did not God make all Persia bow their Knees to Daniel . ( 3. ) The way to have our Will is to do Gods Will. Would not we have a Blessing in our Estate , then let us do Gods Will ; Deut. 28.1 , 3. If thou shalt hearken to the voice of the Lord thy God , to do all his commandments , the Lord thy God will set thee on high above all the nations of the earth : Blessed shalt thou be in the city , and blessed shalt thou be in the field : This is the way to have a good Harvest . Would we not have a Blessing in our Souls , then let us do Gods Will ; Ier. 7.23 . Obey my voice and I will be your God ; I will entail my self upon you as an everlasting Portion ; my Grace shall be yours to sanctifie you , my Mercy shall be yours to save you : You see you lose nothing by doing Gods Will , this is the way to have your Will. Let God have his will in being obeyed , and you shall have your will in being saved . Quest. How shall we come to do Gods will aright ? Answ. 1. Get sound knowledge ; we must know Gods Will before we can do it . Knowledge is the eye to direct the foot of Obedience : The Papists make Ignorance the Mother of Devotion , but Christ makes Ignorance the Mother of Errour ; Matth. 22.29 . Ye err , not knowing the Scripture . We must know Gods Will before we can do it aright . Affection without knowledge is like an Horse full of metal , but his eyes are out . 2. If we would do Gods Will aright , let us labour for self-denyal ; unless we deny our own Will , we shall never do Gods Will. Gods Will and ours are like the Wind and Tide when they are contrary ; God wills one thing , we will another ; God calls us to be Crucified to the World , by Nature we love the World ; God calls us to forgive our Enemies , by Nature we bear malice in our Heart ; Gods Will and ours are contrary like the VVind and Tide , and till we can cross our own will , we shall never fulfil Gods. 3. Let us get humble Hearts : Pride is the spring of disobedience ; Exod. 5.2 . Who is the Lord that I should obey his voice ? A proud Man thinks it below him to stoop to Gods Will. Be humble ; the humble Soul saith , Lord , what wilt thou have me do ? He puts as it were a blank paper into Gods hands , and bids him write what he will he will subscribe to it . 4. Beg Grace and Strength of God to do his Will ; Psal. 143.10 . Teach me to do thy will : As if David had said , Lord , I need not be taught to do my own Will , I can do that fast enough , but teach me to do thy Will ; and that which may add wings to Prayer , is Gods gracious Promise , I will put my Spirit within you , and cause you to walk in my statutes ; Ezek. 36.27 . If the Loadstone draw the Iron , it is not hard for the Iron to move ; if Gods Spirit inable , it will not be hard , but rather delightful to do Gods Will. II. In this Petition , Thy Will be done in Earth , as it is in Heaven , we pray , that we may have Grace to submit to Gods Will patiently in what he inflicts : The Text is to be understood as well of suffering Gods Will as of doing it ; so Maldonat , and the most Judicious Interpreters . I shall speak now of patient submission to Gods Will in whatever he inflicts : Thy Will be done . This should be the temper of a good Christian when he is under any disastrous Providence , to lye quietly at Gods Feet , and say , Thy Will be done . Quest. 1. What this patient submission to Gods will is not ? Answ. There is something looks like Patience which is not ; namely , when a Man bears a thing because he cannot help it ; he takes Affliction as his Fate and Destiny , therefore he endures that quietly which he cannot avoid ; this is rather Necessity than Patience . Quest. 2. What it is may stand with patient submission to Gods Will ? Answ. 1. A Christian may be sensible of Affliction , yet patiently submit to Gods Will We ought not to be Stoicks , insensible and unconcerned with Gods dealings ; like the Sons of Deucalion ( who as the Poets say ) were begotten of a Stone . Christ was sensible when he sweat great drops of Blood , but there was submission to Gods Will ; Matth. 26.39 . Nevertheless , not as I will , but as thou wilt . We are bid to humble our selves under Gods hand , 1 Pet. 5.6 . which we cannot do unless we are sensible of it . 2. A Christian may weep under an Affliction , yet patiently submit to Gods Will. God allowes tears ; 't is a sin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without natural affection , Rom. 1.31 . Grace makes the Heart tender , strangulat inclusus dolor ; weeping gives vent to sorrow , expletur lachrymis dolor . Ioseph wept over his dead Father ; Iob when he had so much ill news brought him at once , rent his Mantle , ( an expression of grief ) but did not tear his Hair in anger ; only Worldly grief must not be immoderate ; a Vein may bleed too much ; the Water riseth too high when it overflowes the banks . 3. A Christian may complain in his Affliction , yet be submissive to Gods Will ; Psal. 142.2 . I cryed to the Lord with my voice , I poured out my complaint before him . We may ( being under oppression ) tell God how it is with us , and desire him to write down our injuries . Shall not the Child complain to his Father when he is wronged ? An holy complaint may stand with patient submission to Gods Will ; but though we may complain to God , we must not complain of God. Quest. 3. What it is cannot stand with patient submission to Gods Will ? Answ. 1. Discontentedness with Providence . Discontent hath a mixture of grief and anger in it , and both these must needs raise a storm of Passion in the Soul. God having touched the apple of our Eye , and smitten us in that we loved , we are touchy and sullen , and God shall not have a good look from us ; Gen. 4.6 . Why art thou wroth ? Like a sullen Bird that is angry , and beats her self against the Cage . 3. Murmuring cannot stand with submission to Gods Will : Murmuring is the height of impatience ; it is a kind of mutinee in the Soul against God ; Numb . 21.5 . The people spake against God. When a Cloud of Sorrow is gathered in the Soul , and this Cloud doth not only drop into Tears , but out of this Cloud come Hail-stones , murmuring word● against God , this is far from patient submission to Gods Will. When water is hot the scum boils up ; when the Heart is heated with anger against God , then this scum of murmuring boils up . Murmuring is very evil , it springs , 1. From Pride ; Men think they have deserved better at Gods hands , and when they begin to swell they spit Poyson . 2. Distrust ; Men believe not that God can make a Treacle of Poyson , bring good out of all their troubles , therefore they murmur ; Psal. 106.24 . They believed not his word , but murmured . Men murmur at Gods Providences because they distrust his Promises ; God hath much ado to bear this Sin , Numb . 14.27 . this is far from submission to Gods Will. 3. Discomposedness of Spirit cannot stand with quiet submission to Gods Will. When a Man saith , I am so encompassed with trouble that I know not how to get out ; Head and Heart are so taken up that a Person is not fit to pray . When the strings of a Lute are snarled , the Lute can make no good Musick ; so when a Christians Spirits are perplexed and disturbed , he cannot make Melody in his Heart to the Lord. To be under a discomposure of Mind , is as when an Army is routed , one runs this way , and another that , the Army is put into disorder ; so when a Christian is in an hurry of Mind , his Thoughts run up and down distracted , as if he were undone ; this cannot stand with patient submission to Gods Will. 4. Self-apology cannot stand with submission to Gods Will ; instead of being humbled under Gods hand a Person justifies himself . A proud Sinner stands upon his own defence , and is ready to accuse God of unrighteousness , which is as if we should tax the Sun with darkness : This is far from submission to Gods Will. God smote Ionahs goard , and he stands upon his own vindication ; Ionah 4.9 . I do well to be angry to the death : What , to be angry with God ? And to justifie this , I do well to be angry . This was strange to come from a Prophet , and was far from this Prayer Christ hath taught us , Thy Will be done . Quest. 4. What this patient submission to Gods Will is ? Answ. It is a gracious frame of Soul , whereby a Christian is content to be at Gods dispose , and doth acquiesce in his Wisdom ; 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good : Acts 21.14 . The will of the Lord be done . That I may further illustrate this , I shall show you wherein this submission to Gods Will lyes ; it lyes chiefly in three things . ( 1. ) In acknowledging Gods hand ; seeing God in the Affliction : Iob 5.6 . Affliction ariseth not out of the dust ; it comes not by chance . Iob did eye God in all that befel him ; Iob 1.22 . The Lord hath taken away : He complains not of the Chaldeans , or the influence of the Planets , he looks beyond second Causes , he sees God in the Affliction , The Lord hath taken away . There can be no submission to Gods Will till there be an acknowledging of Gods hand . ( 2. ) Patient submission to Gods Will lyes in our justifying of God : Psal. 22.2 . O my God I cry unto thee , yet thou hearest not , thou turnest a deaf ear to me in my affliction ; ver . 3. But thou art holy . God is Holy and Just , not only when he punisheth the Wicked , but when he afflicts the Righteous . Though God put Wormwood in our Cup , yet we vindicate God , and proclaim his Righteousness . As Mauritius the Emperour , when he saw his Sons slain before his eyes , Iustus es Domine , Righteous art thou O Lord in all thy wayes . We justifie God , and confess he punisheth us less than we deserve ; Ezra 9.13 . ( 3. ) Patient submission to Gods Will lyes in the accepting of the punishment ; Lev. 26.41 . And they then accept of the punishment of their iniquity . Accepting of the punishment ; that is , taking all that God doth in good part . He who accepts of the punishment , saith , Good is the Rod of the Lord ; he kisseth the Rod , yea blesseth God that he would use such a Merciful severity , rather to afflict him than lose him . This is patient submission to Gods Will. This patient submission to Gods Will in Affliction showes a great deal of Wisdom and Piety . The skill of a Pilot is most discerned in a storm , and a Christians Grace in the storm of Affliction ; and indeed this submission to Gods Will is most requisite for us while we live here in this lower Re●●gion ; in Heaven there will be no need of Patience , no more than there is need of the Star light when the Sun shines . In Heaven there will be all joy , and what need of Patience then ? It requires no Patience to wear a Crown of Gold , but while we live here in a Valley of Tears , there needs patient submission to Gods Will , Heb. 10.36 . Ye have need of patience . 1. The Lord sometimes layes heavy Afflictions upon us ; Psal. 38.2 . Thy hand presseth me sore . The word in the Original for afflicted , signifies to be melted . God sometimes melts his People in a Furnace . 2. God sometimes layes divers Afflictions on us : Iob 19.17 . He multiplies my wound . God shoots divers sorts of Arrowes . ( 1. ) Sometimes God afflicts with Poverty . The Widow had nothing left her save a pot of Oyl , 1 Kings 17.12 . Poverty is a great Temptation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menand . To have an Estate boyled away almost to nothing , is hard to Flesh and Blood ; Ruth 1.20 . Call me not Naomi but Mara : I went out full and the Lord hath brought me home again empty . This exposeth to Contempt . When the Prodigal was poor , his Brother was ashamed to own him : Luke . 15.30 . This thy Son ; he said not this my Brother , but this thy Son ; he scorned to call him Brother . When the Deer is shot and bleeds , the rest of the herd push it away ; when God shoots the Arrow of Poverty at one , others are ready to push him away . When Terence was grown poor , his Friend Scipio cast him off . The Muses ( Iupiters Daughters ) the Poets feign , had no Suitors because they wanted a Dowry . ( 2. ) God sometimes afflicts with Reproach ▪ Such as have the light of Grace shining in them , yet may be eclipsed in their Name . The Primitive Christians were reproached as if they were guilty of Incest , saith Tertullian . Luther was called , A Trumpeter of Rebellion . David calls reproach an heart-breaking ; Psal. 69.20 . this God lets his dear Saints be oft exercised with . Dirt may be cast upon a Pearl ; those Names may be blotted which are written in the Book of Life . Sincerity though it shields from Hell , yet not from Slander . ( 3. ) God sometimes afflicts with loss of dear Relations ; Ezek. 24.16 . Son of man behold I take away from thee the desire of thine eyes with a stroke : This is like a pulling away a Limb from the Body . He takes away an holy Child ; Iacobs Life was bound up in Benjamin , Gen. 44.30 . and that which puts Teeth into the Cross , and is worse than the loss of Children , is , when they are continued as living Crosses ; where the Parents expected Honey , there to have Wormwood . What greater cut to a Godly Parent than a Child who disclaims his Fathers God! A Corrosive applyed to the Body may do well , but a bad Child is a Corrosive to the Heart . Such an undutiful Son had David who conspired Treason , and would not only have taken away his Fathers Crown , but his Life . ( 4. ) God sometimes afflicts with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infirmness of Body ; scarce a well day . Sickness takes away the Comfort of Life , and makes one in Deaths oft , thus God tryes his People with various Afflictions , so that there is need of Patience to submit to Gods Will. He who hath divers Bullets shot at him needs Armour ; when divers Afflictions assault , we need Patience as Armour of Proof . 3. God sometimes lets the Affliction continue long , Psal. 74.9 . as it is with Diseases , there are some Chronical , that linger and hang about the Body several years together ; so it is with Affliction , the Lord is pleased to exercise many of his precious ones with Chronical Afflictions , such as lye upon them a long time ; so that in all these Cases we need Patience and submissiveness of Spirit to Gods Will. VSE I. It reproves such as have not yet learned this part of the Lords Prayer , Thy Will be done ; they have only said it , but not learned it . If things be not according to their Mind , if the Wind of Providence crosseth the Tide of their Will , they are discontented and querulous , where is now submission of Will to God ? To be displeased with God if things do not please us , is this to lye at Gods feet , and acquiesce in his Will ? This is a very bad temper of Spirit , and God may justly punish us by letting us have our Will. Rachel cryed , Give me Children , or I dye , Gen. 30.1 . God let her have a Child , but it cost her her Life ; Gen. 35.18 . Israel not content with Manna ( Angels Food ) they must have Quails to their Manna , God punished them by letting them have their Will ; Numb . 11.31 . There went sorth a wind from the Lord , and brought quails : ver . 33. And while the flesh was yet between their teeth , the wrath of the Lord was kindled against them , and the Lord smote them with a great plague . They had better been without their Quails than had such sower sawce to them . Many have importunately desired the Life of a Child , and could not bring their Wills to Gods to be content to part with it , and the Lord hath punished them by letting them have their Will ; the Child hath lived and been a burden to them . Seeing their Wills crossed God , their Child shall cross them . VSE II. Of Exhortation . Let us be exhorted whatever troubles God doth exercise us with , aequo animo ferre , to resign up our Wills to God , and say , Thy Will be done : Which is fittest , that God should bring his will to ours , or we bring our will to his ? Say as Eli , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good : And as David , 2 Sam. 15.26 . Behold here am I , let him do to me as seemeth good unto him . It was the saying of Harpulas , Placet mihi quod . Regi placet , that pleaseth me which pleaseth the King : So should we say , that which pleaseth God pleaseth us : Thy Will be done . Some have not yet learned this art of submission to God , and truly he who wants Patience in Affliction , is like a Souldier in Battle who wants Armour . Quest. When do we not as we ought submit to Gods Will in Affliction ? Answ. 1. When we have hard thoughts of God , and our Hearts begin to swell against him . 2. When we are so troubled at our present Affliction that we are unfit for Duty . We can mourn as Doves , but not pray or praise God. We are so discomposed that we are not fit to hearken to any good Counsel ; Exod. 6.9 . They hearkened not to Moses for anguish of spirit . Israel were so full of grief under their present burdens , that they minded not what Moses said , though he came with a Message from God to them ; They hearkened not to Moses for anguish of spirit . 3. We do not submit as we ought to Gods Will , when we labour to break loose from Affliction by indirect means . Many to rid themselves out of trouble run themselves into Sin. When God hath bound them with the cords of Affliction , they go to the Devil to loosen their bands . Better it is to stay in Affliction , than to sin our selves out of Affliction . O let us learn to stoop to Gods Will in all afflictive Providences . Quest. But how shall we bring our selves to this Christian Temper in all Occurrences of Providence , patiently to acquiesce in Gods Will , and say , Thy Will be done ? We know not what Tryals Personal or National we may be exercised with . We seem now to be under the Planet Saturn , which hath a malignant Aspect . Our Ship is steer'd so strangely , that we are in danger on one hand of the Sands , on the other hand of the Rocks . If Affliction comes how shall we keep a Christian Decorum , how shall we bear things with equanimity of mind , and say , Thy Will be done ? Answ. The means for a quiet resignation to Gods Will in Affliction is ; 1. Judicious Consideration ; Eccles. 7.14 . In the day of adversity consider . When any thing burdens us , or runs cross to our desires , did we but sit down and consider , and weigh things in the ballance of Judgment , it would much quiet our Minds , and subject our Wills to God ; In the day of adversity consider . Consideration would be as Davids Harp , to charm down the evil Spirit of frowardness and discontent . Quest. But what should we consider ? Answ. That which may make us submit to God in Affliction , and say , Thy Will be done , is , 1. To consider that the present state of Life is subject to Afflictions , as a Seamans Life is subject to storms : Ferre quam sortem omnes patiuntur nemo recusat : Iob 5.7 . Man is born to trouble ; he is heir apparent to it ; he comes into the World with a cry , and goes out with a groan . Ea lege nati sumus . The World is a place where much Wormwood grows ; Lam. 3.15 . He hath filled me with bitterness , Hebr. Bammerorim , with bitternesses , he hath made me drunk with wormwood . Troubles arise like sparks out of a Furnace . Afflictions are some of the Thorns which the Earth after the Curse brings forth . VVe may as well think to stop the Chariot of the Sun when it is in its swift motion , as put a stop to trouble ; the consideration of this our Life is exposed to eclipses and sufferings should make us say with Patience , Thy Will be done . Shall a Mariner be angry that he meets with a storm at Sea ? 2. Consideration , God hath a special hand in the disposal of all Occurrences that fall out . Iob eyed God in the Affliction , chap. 1.21 . The Lord hath taken away : He doth not complain of the Sabeans , or the Influences of the Planets , he looked beyond all second Causes , he saw God in the Affliction , and that made him chearfully submit , Blessed be the name of the Lord. And Christ looked beyond Iudas and Pilate , he looked to Gods determinate Counsel in delivering him up to be Crucified , Acts 4.28 . this made him say , Matth. 26.39 . Father , not as I will , but as thou wilt : 'T is vain to quarrel with instruments . VVicked Men are but a Rod in Gods hand ; Isa. 10.5 . O Assyrian the rod of my anger . VVhoever brings an Affliction , God sends it : The consideration of this would make us say , Thy Will be done ; what God doth he sees a reason for . VVe read of a wheel within a wheel , Ezek. 1.15 . the outward wheel which turns all , is Providence ; the wheel within this wheel , is Gods Decree ; this believed would rock the Heart quiet . Shall we mutiny at that which God doth ? VVe may as well quarrel with the works of Creation , as the works of Providence . 3. Consideration , which may make us humbly to submit to Gods VVill is , that there is a necessity of Affliction ; 1 Pet. 1.6 . ( If need be ) ye are in heaviness . It is needful some things be kept in brine . Afflictions are needful upon several accounts . ( 1. ) To keep us Humble . Oft times there is no other way to have the heart low but by being brought low : 2 Chron. 33.12 . When Manasseh was in affliction , he humbled himself greatly . Corrections are Corrosives to eat out the proud flesh ; Lam. 3.19 . Remembring my misery , the wormwood and the gall , my soul is humbled in me . ( 2. ) It is necessary that there should be Affliction , for if God did not sometimes bring us into Affliction , how could his power be seen in bringing us out ? Had not Israel been in the Egyptian Furnace , God had lost his glory in their deliverance . ( 3. ) If there were no Affliction , then many parts of Scripture could not be fulfilled . God hath promised to help us bear Affliction , and Psal. 37.24 , 39. how could we experience Gods supporting us in trouble , if we did not sometime meet with it ? God hath promised to give us Joy in Affliction , Iohn . 16.20 . how could we taste this honey of Joy , if we were not sometimes in Affliction ? Again , God hath promised to wipe away tears from our eyes , Isa. 25.8 . how could God wipe away our tears in Heaven , if we never shed any ? So that in several respects there is an absolute necessity that we should meet with Affliction , and shall not we quietly submit , and say , Lord , I see there is a necessity of it ; Thy Will be done . 4. Consideration , to make us submit to Gods VVill in Affliction is , that whatever we feel , it is nothing but what we have brought upon our selves ; we put a Rod into Gods hand to chastise us . Christian , God layes thy Cross on thee , but it is of thy own making . If a Mans field be full of Tares , it is nothing but what he hath sown in it : If thou reapest a bitter crop of Affliction , it is nothing but what thou thy self hast sown . The cords that pinch thee are of thy own twisting ; Me me adsum qui feci . If Children will eat green Fruit , they may thank themselves if they are sick ; if we eat the forbidden Fruit , no wonder to feel it gripe . Sin is the Trojan Horse that lands an Army of Afflictions upon us ; Ier. 4.15 . A voice publisheth affliction : ver . 18. Thy way and thy doings have procured these things unto thee , this is thy wickedness . If we by Sin run our selves into arrears with God , no wonder if he set Affliction as a Sergeant on our back to arrest us . This may make us patiently submit to God in Affliction , and say , Thy Will be done . VVe have no cause to complain of God , it is nothing but what our Sins have merited . Ier. 2.17 . Hast not thou procured this unto thy self ? The Cross though it be of Gods laying , it is of our own making ; say then as Mica 7. ●9 I will bear the Indignation of the Lord because I have sinned against him . 5. Consideration , to cause submission to Gods Will in Affliction ; God is now about to make an Experiment , he doth it to prove and try us ; Psal. 66.10 . Thou O God , hast tried us as Silver is tried , thou laidst Affliction upon our Loyns . If there were no Affliction , how should God have an Opportunity to try Men ? Hypocrites can sail in a Pleasure-boat , serve God in Prosperity ; but when we can keep close to God in times of danger , when we can trust God when we have no Pawn , and love God when we have no smile ; here is the trial of Sincerity ! This may make us say , Thy Will be done . God is only trying us , what hurt is in that ? What is the gold worse for being tried ? 6. Consideration , to make us submit to God in Affliction , and say , Thy Will be done , is , that in all our Crosses God hath a kindness for us ; as there was no Night so dark , but Israel had a Pillar of Fire to give Light ; so there 's no Condition so cloudy , but we may see that which gives Light of Comfort : David would sing of Mercy and Judgment , Psal. 101.1 . This may make our Wills chearfully submit to Gods , to consider , in every Path of Providence we may see a Footstep of kindness . Quest. What kindness is there in Affliction , when God seems most unkind ? Answ. 1. There is kindness in Affliction , in that there is love in it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. Gods Rod and Gods Love may stand together , Heb. 12.6 . Whom the Lord loveth he chasteneth , Whom he cockereth above the rest , so Mercer : As Abraham when he lift up his hand to sacrifice Isaac , loved him ; so when God afflicts his People , and seems to sacrifice their outward Comforts , yet loves them : The Husbandman loves his Vine when he cuts it and makes it bleed ; and shall not we submit to God ? shall we quarrel with that which hath kindness in it , which comes in love ? The Chyrurgion binds the Patient , and launceth him , but no wise Man will quarrel with the Chyrurgion , it is in Love , and in order to a Cure. 2. There is kindness in Affliction , in that God deals with us now as Children , Heb. 12.7 . If you endure Chastening , God deals with you as Sons ; God had one Son without sin , but no son without stripes . Affliction is a Badge of Adoption , 't is Dei Sigillum , saith Tertullian , it is Gods Seal by which he marks us for his own . When Munster that holy Man lay sick , his Friends ask'd him how he did ? he pointed to his Sores , saying , hae sunt gemme Dei , these are the Jewels with which God decks his Children ; shall not we then say ? Thy Will be done . Lord , there 's kindness in the Cross , thou usest us as Children , the Rod of Discipline is to fit us for the Inheritance . 3. There is kindness that God hath in all our Afflictions left us a Promise ; in the most cloudy Providences the Promise appears as a Rainbow in the Cloud . ( 1. ) That we shall have Gods promise with us , Psal. 91.15 . I will be with him in Trouble . It cannot be ill with that Man with whom God is : I will be with him , i. e. to support , sanctify , sweeten ; Gods presence is a sweetening ingredient into every Affliction . I had rather be in a Prison and have Gods Presence , then be in a Pallace and want it . ( 2. ) Promise , that he will lay no more upon us then he will enable us to bear , 1 Cor : 10.13 . God will not try us beyond our strength ; either God will make the Yoak lighter , or our Faith stronger ; may not this make us submit our Wills to God when Afflictions have so much kindness in them ? In all our Trials God hath left us promises , which are like Manna in the Wilderness . 4. This is great kindness that all the Troubles that befal us shall be for our profit , Heb. 12. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit . Quest. But what profit is in affliction ? Answ. 1. Afflictions are disciplinary , they teach us Schola Crucis , Schola Lucis : Many Psalms have this Inscription Maschil , a Psalm giving Instruction : Affliction may have this Inscription upon it Maschil , an Affliction giving Instruction , Mica . 6.9 . Hear ye the Rod. Luther saith he could never rightly understand some of the Psalms till he was in Affliction , Iudg. 8.16 . Gideon took Thorns of the Wilderness and Briars , and with them he taught the Men of Succoth : God by the Thorns and Briars of Affliction teacheth us . ( 1. ) Affliction shows us more of our own hearts then ever : Water in a Glass-Vial looks clear , but set it on the fire and the Scum boils up : When God sets us upon the fire , then we see that Corruption boils up which we did not discern before . Sharp Afflictions are to the Soul as a soaking Rain to the House , we know not that there are such holes in the House , till the shower comes , and then we see it drop down here and there ; so we before did not know that there were such unmortified Lusts in the Soul , till the storm of Affliction comes , then we spy unbelief , impatience , carnal fear , we see it drop down in many places . Thus Affliction is a sacred Collyrium , it clears our Eye-sight ; the Rod gives Wisdom . ( 2. ) Affliction brings those sins to Remembrance , which before were buried in the Grave of Forgetfulness ; Ioseph's Brethren for twenty Years together were not at all troubled for their sin in selling their Brother , but when they came into Egypt and began to be in straits , then their sin in selling their Brother came into their Remembrance , and their Hearts did smite them , Gen. 42.21 . They said one to another , we are verily guilty concerning our Brother . When a Man is in distress , now his sin comes fresh into his Mind , Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life , now his expence of precious time , his Sabbath-breaking , his slighting of the word , come into his Remembrance , and he goes out with Peter and weeps bitterly . Thus the Rod gives Wisdom , it shows the hidden evil of the heart , and brings former sins to Remembrance . 2. There is Profit it Affliction , as it quickens a Spirit of Prayer , premuntur justi ut pressi clament . Ionah was asleep in the Ship , but at Prayer in the Whales Belly ; perhaps in a time of health and prosperity , we pray'd in a cold formal manner , we put no coals to the Incense , we did scarce mind our own prayers , and how should God mind them , now God sends some cross or other to make us stir up our selves to take hold of God : When Iacob was in fear of his life by his Brother , then he wrestles with God and weeps in prayer , and would not leave God till he had blessed him , Hos. 12.4 . 'T is with many of Gods Children as with those who formerly had the Swe●ting sickness in this Land , 't was a sleepy disease , if they slept they died , therefore to keep them waking they were smitten with Rosemary Branches ; so the Lord useth Affliction as a Rosemary Branch to keep us from sleeping , and to awaken a Spirit of Prayer , Isa. 26.16 . They poured out a Prayer , when thy Chastening was upon them ; now their Prayer pierced the Heaven : In times of Trouble we pray feelingly , and we never pray so fervently as when we pray feelingly , and is not this for our profit ? 3. Affliction is for our profit , as it is a means to expectorate and purge out our sin , Isa. 77.9 . By this th●refore shall the iniquity of Iacob be purged ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. Affliction is Gods Physick to expel the noxious humour , it cures the Imposthume of Pride , the Feaver of Lust , and is not this for our profit : Affliction is Gods File to fetch off our Rust , his flail to thresh off our Husks : The Water of Affliction is not to drown us , but to wash off our Spots . 4. To be under the black Rod is profitable , in that hereby we grow more serious and are more careful to clear our Evidences for Heaven : In times of Prosperity when the Rock poured out Rivers of Oyl , Iob 29 6. we were careless in getting , at least clearing our Title to Glory ; had many no better Evidences for their Land then they have for their Salvation , they were but in an ill case ; but when an hour of Trouble comes , we begin to look after our spiritual Evidences , and see how things stand between God and our Souls ; and is it not for our profit to see our Interest in Christ more cleared then ever ? 5. Affliction is for our profit , as it is a means to take us more off from the World ; the world oft proves not only a Spiders Web , but a Cockatrice Egg ; pernitious worldly things are great Inchantments , they are ●etinaculaspei , Tertul. they hinder us in our passage to Heaven ; if a Clock be over-wound it stands still ; so when the heart is wound up too much to the world , it stands still to Heavenly things ; Affliction sounds a retreat to call us off the immoderate pursuit of earthly things ; when things are frozen and congealed together the only way to separate them is by Fire ; so when the heart and the world are congealed together , God hath no better way to separate them then by the Fire of Affliction . 6. Affliction is for our profit , as it is a Refiner , it works us to further decrees of Sanctity , Heb. 12.10 . He for our profit , that we might be partakers of his Holiness . The Vessels of Mercy are the brighter for scouring ; you pour water on your Linnen when you would whiten it ; God pours the waters of Affliction upon us to lay our Souls a whitening : The Leaves of the Fig-tree and Root are bitter , but the Fruit is sweet : Afflictions are in themselves bitter , but they bring forth the sweet fruits of Righteousness , Heb. 12.11 . This may make us submit to God , and say , Thy Will be done ; there 's kindness in Affliction , it is for our spiritual profit . 5. There 's kindness in Affliction , in that there is no condition so bad but it might be worse ; when it is duskish it might be darker ; God doth not make our Cross so heavy as he might , he doth not stir up all his Anger , Psal. 78.38 . He doth not put so many Nails in our Yoak , so much Wormwood in our Cup as he might ; doth God chastise thy Body ? he might torture thy Conscience ; doth he cut thee short ? he might cut thee off : The Lord might make our Chain heavier ; Is it a burning-Feaver ? it might have been the burning Lake : Doth God use the Pruning Knife to lop thee ? he might bring his Axe to hew thee down . Ezek. 47.3 . The Waters were up to the Ankles : Do the Waters of Affliction come up to the Ankles ? God might make them rise higher , nay , he might drown thee in the Waters ; this may make us submit quietly and say , Thy Will be done , because there is so much kindness in it ; whereas God useth the Rod , he might use the Scorpion . 6. There is kindness in Affliction , in that your case is not so bad as others ; they are alwaies upon the Rack ; they spend their Years with sighing , Psal. 31.10 . Have you a gentle fit of an Ague ? others cry out of the Stone and Strangullion : Do you bear the wrath of Men ? others bear the wrath of God ; you have but a single trial , others have them twisted together ; God shoots but one Arrow at you , he shoots a Shower of Arrows at others ; is there not kindness in all this ? We are apt to say , never any suffered as we ; was it not worse with Lazarus , who was so full of Sores that the Dogs took pity on him , and licked his Sores ? Nay , was it not worse with Christ , who lived poor and died cursed ? May not this cause us to say , Thy Will be done ; there is kindness in it ; that God deals not so severely with us as others . 7. There is kindness in Affliction , in that ( if we belong to God ) it is all the Hell we shall have ; some have two Hells , they suffer in their Body and Conscience , here is one Hell , and another Hell is to come , unquenchable Fire ; Iudas had two Hells , but a Child of God hath but one Hell ; Lazarus had all his Hell here , he was full of sores , but had a Convoy of Angels to carry him to Heaven when he dyed : Say then , Lo , if this be the worst I shall have , if this be all my Hell , I will patiently acquiesce , Thy Will be done . 8. There is kindness , in that God gives gracious supports in Affliction ; if he strikes with one hand he will support with the other , Deut. 33.27 . Vnderneath are the everlasting Arms. There is not the least Trial , but if God did desert us , and not assist us with his Grace , we should sink under it : The Frown of a great Man , the fear of a Reproach ; Peter was frighted at the Voice of a Maid , Mat. 26.69 . O therefore what Mercy is it to have Christ strengthen us , and as it were bear the heaviest part of the Cross with us . One said , I have no ravishing Joys in my sickness , but I bless God I have sweet supports : and should not this cause submission to Gods Will , and make us say , Lo , if thou art so kind as to bear us up in Affliction , that we do not faint , put us into what Wine-press , thou pleasest , Thy Will be done . 9. There is kindness in Affliction , in that it is preventive . ( 1. ) God by this stroke of his would prevent some sin ; Paul's Thorn in the Flesh was to prevent his being lifted up in Pride , 2 Cor. 12.7 . As Affliction is sometimes sent for the punishing of sin , so sometimes for the preventing of sin : Prosperity exposeth to much evil . 'T is hard to carry a full Cup without spilling , and a full Estate without sinning . Gods People know not how much they are beholding to their Affliction , they might have fallen into some Scandal , had not God set an Hedge of Thorns in their way to stop them ; what kindness is this . God lets us fall into sufferings to prevent falling into Snares ; say then , Lord do as it seems good in thy sight , Thy Will be done . ( 2. ) God by Affliction would prevent Damnation , 1 Cor. 11.32 . We are corrected in the World , that we may not be condemned with the World. A Man by falling into the Briars is saved from falling into the River : God lets us fall into the Briars of Affliction that we may not drown in Perdition : It is a great favour when a lesser punishment is inflicted to prevent a greater : Is it not Clemency in the Judge when he lays some light Penalty on the Prisoner , and saves his life ; so when God lays upon us light Affliction , and saves us from wrath to come ; as Pilate said , Luke 23.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will chastise him and let him go ; so God chastiseth his Children and lets them go , frees them from eternal torment : What is a drop of sorrow the Godly tast , to that sea of Wrath the Wicked shall be drinking of to all Eternity ; O what kindness is here , may not this make us say , Thy Will be done ; it is preventing Physick . 10. There is kindness , in that God doth mix his Providences , Hab. 3.2 . In Anger he remembers Mercy : Not all pure Gall but some Honey mixed with it . Ashurs Shoes were Iron and Brass , but his Foot was dip'd in Oyl , Gen. 33.24 . Affliction is the shoo of Brass , but God causeth the Foot to be dipp'd in Oyl . As the Limner mixeth with his dark shadows bright Colours ; so the wise God mingles the dark , and the bright Colour , Crosses and Blessings . The Body is afflicted , but within is Peace of Conscience ; there is a Blessing : Ioseph was sold into Egppt , and put in Prison ; there was the dark side of the Cloud : Iob lost all that ever he had , his Skin was clothed with Boils and Ulcers ; here was a sad Providence , but God gave a Testimony from Heaven of Iobs Integrity , and did afterwards double his Estate , Iob. 42.10 . The Lord gave Iob twice as much . Here was the goodness of God seen towards Iob. God doth checquer his works of Providence , and shall not we submit and say , Lord if thou art so kind mixing so many bright Colours with my dark Condition , Thy Will be done . 11. There is kindness in Affliction in that God doth moderate his Stroke , Ier. 30.11 . I will correct thee in Measure . God will in the day of his East-wind stay his rough wind , Isa. 27.8 . The Physician that understands the Crasis and temper of the patient , will not give too strong Physick for the Body nor will he give one Dram or Scruple too much . God knows our frame he will not over-afflict , he will not stretch the strings of his Viol too hard least they break ; and is there not kindness in all this ? may not this work our hearts to submission ? Lord if thou usest so much gentleness and correctest in measure , Thy Will be done . 12. There is kindness in Affliction , in that God often sweetens it with divine Consolation , 2 Cor. 1.4 . Who comforteth us in all our Tribulation : After a bitter Potion , a lump of Sugar . God comforts in Affliction , ( 1. ) Partly by his Word , Psal. 119.50 . This is my Comfort in my Affliction , for thy Word hath quickened me . The Promises of the word are a shop of Cordials . ( 2. ) God comforts by his Spirit . Philip Landtgrave of Hesse said that in his troubles , se divinas Martyrum consolationes sensisse , he felt the divine Consolations of the Martyrs . David had his Pilgrimage-Songs , Psal. 119.54 . and St. Paul his Prison-Songs , Act. 16.25 . Thus God candies our Wormwood with Sugar , and makes us gather Grapes of Thorns . Some of the Saints have had such ravishing Joys in Affliction , that they had rather endure their Sufferings , then want their Comforts : O how much kindness is in the Cross ! In the Belly of this Lyon is an Honey-Comb ; may not this make us chearfully submit to Gods Will , when God lines the Yoak with Comfort , and gives us honey at the end of the Rod ? 13. There is kindness in Affliction , in that God doth curtail and shorten it , he will not let it lye on too long , Isa. 57.16 . I will not contend for ever , least the Spirit should fail before me . God will give his People a Writ of Ease , and proclaim a Year of Jubilee ▪ the wicked may plow upon the backs of the Saints , but God will cut their Traces , Psal. 129.4 . The Goldsmith will not let his gold lye any longer in the Furnace then till it is purified . The Wicked must drink a Sea of Wrath , but the Godly have only a Cup of Affliction , Isa. 51.17 . and God will say , Let this Cup pass away . Affliction may be compared to Frost , it will break and Spring Flowers will come on , Isa. 35. Sorrow and sighing shall fly away . Affliction hath a Sting , but withal a Wing , sorrow shall fly away ; this Land Flood shall be dryed up ; if then there be so much kindness in the Cross , God will cause a Cessation of trouble , say then , Fiat Voluntas tua , Thy Will be done . 14. Vlt. There is kindness in Affliction , in that it is a means to make us happy , Iob 5.17 . Behold , happy is the Man whom God correcteth . This seems strange to flesh and blood that Affliction should make one happy ; when Moses saw the bush burning and not consumed , I will ( s●ith he ) turn aside and see this strange sight , Exod. 3.3 . So here is a strange sight , a Man afflicted , yet happy : The World counts them happy who can escape Affliction , but happy is the Man whom God correcteth . Quest. But how do Afflictions contribute to our happiness ? Resp. 1. As they are a means to bring us nearer to God ; the Loadstone of Prosperity doth not draw us so near to God as the Cords of Affliction : VVhen the Prodigal was pinch'd with want , then saith he , I will arise and go to my Father , Luke 15.18 . The Deluge brought the Dove to the Ark : The Floods of Sorrow make us hasten to Christ. 2. Afflictions make us happy , as they are Manuductions to Glory . The Storm drives the Ship into the harbour : Happy is that Storm which drives the Soul into the Heavenly harbour ; is it not better to go through affliction to glory , then through pleasure to misery ? not that afflictions merit glory , no cross ever merited , but that which Christ endured ; but they do disponere , fit , and prepare us for glory . Think , O Christian , what Affliction leads to , it leads to Paradise , where are Rivers of Pleasure always running ; may not this make us chearfully submit to Gods VVill , and say , Lord if there be so much kindness in Affliction , if all thou dost is to make us happy , Thy Will be done . 7. Consideration , It is Gods ordinary course to keep his People to a bitter Diet-Drink , and exercise them with great Trials : Affliction is the beaten Road all the Saints have gone in : The lively Stones in the Spiritual building have been all hewn and polished : Christs Lilly hath grown among the Thorns , 2 Tim. 3.12 . All that will live Godly in Christ Iesus shall suffer persecution . 'T is too much for a Christian to have two Heavens , that is more than Christ had . It hath been ever the lot of the Saints to encounter with sore tryals ; Both of the Prophets , Iam. 5.10 . Take my brethren the Prophets for an example of suffering affliction : And of the Apostles , Peter was Crucified with his Head downward , Iames beheaded by Herod , Iohn banished into the Isle of Patmos , the Apostle Thomas thrust thorow with a spear , ( who was chosen Apostle in Iudas room ) Matthias stoned to death , Luke the Evangelist hanged on an Olive-tree . Those Saints of whom the World was not worthy did pass under the Rod , Hebr. 11.36 . Christs Kingdom is Regnum Crucis , this is the way God hath alwayes gone in , such as God intends to save from Hell , yet he doth not save from the Cross ; the consideration of this should quiet our Minds in Affliction , and make us say , Thy Will be done . Do we think God will alter his course of Providence for us ? Why should we look for exemption from trouble more than others ? Why should we think to tread only upon Roses and Violets , when Prophets and Apostles have marched through the Bryars to Heaven ? 8. Consideration , God hath done that for thee Christian , which may make thee content to suffer any thing at his hand , and say , Thy Will be done . ( 1. ) He hath adopted thee for his Child . David thought it no small Honour to be the Kings Son in Law , 1 Sam. 18.18 . what an Honour is it to derive thy pedigree from Heaven , to be born of God ; why then art thou troubled , and murmurest at every slight cross ? As Ionadab said to Amnon , 2 Sam. 13.4 . Why art thou , being the Kings Son , lean ? So why art thou who art Son or Daughter to the King of Heaven , troubled at these petty things ? What the Kings Son , and look lean ? This may quiet thy Spirit , and bring thy Will to Gods ; he hath dignified thee with Honour , he made thee his Son and Heir , and will entail a Kingdom on thee . ( 2. ) God hath given thee Christ. Christ is communis thesaurus , a Magazine and Storehouse of all Heavenly Treasure ; a Pearl of Price to enrich , a Tree of Life to quicken . He is the quintessence of all Blessings , why then art thou discontented at thy Worldly Crosses ? They cannot be so bitter as Christ is sweet , as Seneca said once to Polybius , Why dost thou complain of hard Fortune , salvo Caesare , is not Caesar thy Friend ? So is not Christ thy Friend ? He can never be poor who hath a Mine of Gold in his Field ; nor he who hath the unsearchable Riches of Christ : Say then , Lord , Thy Will be done , though I have my Cross , yet I have Christ with it . The Cross may make me weep , but Christ wipes off all tears ; Rev. 7.17 . ( 3. ) God hath given thee Grace . Grace is the rich embroidery and workmanship of the Holy Ghost ; it is the sacred Unction ; 1 Iohn 2.27 . The Graces are a Chain of Pearl to adorn , and Beds of Spices which make us a sweet odour to God ; Grace is a distinguishing Blessing . Christ gave Iudas his Purse , but not his Spirit ; may not this quiet the Heart in Affliction , and make it say , Thy Will be done . Lord , thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love , it is both Food and Cordial , it is an earnest of Glory . 9. Consideration , When God intends the greatest Mercy to any of his People , he brings them low in Affliction . God seems to go quite cross to Sense and Reason , when he intends to raise us highest , he brings us lowest . As Moses Hand before it wrought Miracles ▪ was Leprous , and Sarahs Womb , before it brought forth the Son of the Promise , was Barren . God brings us low before he raiseth us ; as Water is at the lowest ebb before there is a Spring tyde . ( 1. ) It is true in a Temporal Sense : When God would bring Israel to Canaan , a Land flowing with Milk and Honey , he first leads them through a Sea and a Wilderness ; when God intended to advance Ioseph to be the second Man in the Kingdom , he casts him first into Prison , and the Irons entred into his Soul , Psal. 105.18 . God usually lets it be darkest before the Morning-Star of deliverance appears . ( 2. ) It is true in a Spiritual Sense . When God intends to raise a Soul to Spiritual Comfort , he first layes it low in desertion , Isa. 12.1 . as the Limner layes his dark colour first , and then layes his gold colour on it , so God first layes the Soul in the dark of desertion , and then he layes his golden colour of Joy and Consolation : May not this make us chearfully submit , and say , Thy Will be done . Perhaps now God afflicts me , he is about to raise me , he intends me a greater Mercy than I am aware of . 10. Consideration , The excellency of this frame of Soul to lye at Gods feet , and say , Thy Will be done . ( 1. ) A Soul that is melted into Gods Will shows variety of Grace . As the holy Oyntment was made up of several Aromatick Spices , Myrrh , Cinnamon , Cassia , Exod. 30.23 . so this sweet temper of Soul , submission to Gods Will in Affliction , hath in it a mixture of several Graces . In particular it is compounded of three Graces , Faith , Love , Humility . 1. Faith : Faith believes God doth all in Mercy , that Affliction is to mortifie some Sin , or exercise some Grace , that God corrects in Love and Faithfulness , Psalm 119.75 . the belief of this causeth submission of Will to God. 2. Love : Love thinks no evil , 1 Cor. 13.5 . Love takes all God doth in the best sense , it hath good thoughts of God , this causeth submission , Thy Will be done . Let the Righteous God smite me ( saith Love ) it shall be a kindness , yea , it shall be an excellent oyl which shall not break my head . 3. Humility : The humble Soul looks on its Sins , and how it hath provoked God , he saith not his Afflictions are great , but his Sins are great , this makes him lye at Gods feet and say , I will bear the indignation of the Lord , because I have sinned against him , Micah 7.9 . Thus a submissive frame of Heart is full of grace , it is compounded of several graces , it pleaseth God to see so many graces at once sweetly exercised ; he saith of such a Christian , as David of Goliahs Sword , 1 Sam. 21.9 . None like that , give it me . ( 2. ) He who puts his fiat & placet to Gods Will , and saith , Thy Will be done , shows not only variety of grace , but strength of grace . It argues much strength in the Body to be able to endure hard weather , yet not be altered by it ; so to endure hard tryals , yet not faint or fret , shows more than ordinary strength of grace . You that can say , you have brought your Wills to Gods ; Gods VVill and yours agree , as the Copy and the Original ; let me assure you , you have out-strip'd many Christians who perhaps shine in an higher orb of knowledge than you . To be content to be at Gods dispose , to be any thing that God will have us , shows a noble heroick Soul. It is reported of the Eagle it is not like other Fowls , they when they are hungry make a noise , the Ravens cry for food , but the Eagle is never heard to make a noise though it wants meat , and it is from the nobleness and greatness of its Spirit : The Eagle is above other Fowls , and hath a Spirit suitable to its Nature ; so it is an argument of an holy gallantry and magnitude of Spirit , that whatever cross Providences befal a Christian , he doth not cry and whine as others , but is silent , and lyes quietly at Gods feet . Here 's much strength of Grace in such a Soul , nay , the height of Grace . VVhen Grace is crowning , it is not so much to say , Lord , Thy Will be done , but when Grace is conflicting , and meets with crosses and tryals , now to say , Thy Will be done , is a glorious thing indeed , and prepares for the garland of honour . 11. Consideration , Persons are usually better in Adversity than Prosperity , therefore stoop to Gods VVill. A prosperous condition is not alwayes so safe ; 't is true , it is more pleasing to the Palate , and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines , but it is not alwayes best : In a prosperous Estate there is more burden ; many look at the shining and glittering of Prosperity , but not at the burden ; Plus oneris . ( 1. ) The burden of care ; therefore Christ calls Riches , Cares , Luke 8.14 . A Rose hath its prickles , so have Riches ; we think them happy that flourish in their Silks and Cloath of Gold , but we see not the Troubles and Cares that attend them . A Shooe may have Silver Lace on it , yet pinch the Foot. Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands per Annum . Disquieting Care is the malus genius , the evil Spirit that haunts the Rich Man. When his Chests are full of Gold his Heart is full of Care how to encrease , or how to secure what he hath gotten ; he is sometimes full of Care who he shall leave it to . A large Estate like a long trailing garment is oft more troublesome than useful . ( 2. ) In a prosperous Estate there is the burden of Account . Such as are in high places have a far greater account to give to God than others ; Luke 12.48 . Vnto whomsoever much is given of him shall be much required . The more golden Talents any are intrusted with , the more they have to answer for ; the more their Revenues , the more their Reckonings . God will say , I gave you a great Estate , what have you done with it , how have you employed it for my Glory . I have read of Philip King of Spain , when he was to dye , he said , O that I had never been King , O that I had lived a private solitary Life ; here is all the fruit of my Kingdom , it hath made my accounts heavier . So then may not this quiet our Hearts in a low adverse condition , and make us say , Lord , Thy Will be done ; as thou hast given me a less portion of Worldly things , so I have a less burden of Care , and a less burden of Account . 2. A prosperous condition hath plus periculi , more danger in it . Such as are on the top of the pinacle of Honour , are in more danger of falling , they are subject to many temptations , their Table is oft a snare . Heliogabalus made Ponds of sweet Water to bathe in ; Millions are drowned in the sweet Waters of Pleasure . A great Sail over-turns the Vessel ; how many by having too great Sails of Prosperity have had their Souls over-turn'd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophil . It must be a strong Head that bears heady Wine ; he had need have much Wisdom and Grace that knows how to bear an high condition . It is hard to carry a full Cup without spilling , and a full Estate without sinning Agar feared if he were full , he should deny God , and say , Who is the Lord ; Prov. 30.9 . Prosperity breeds , 1. Pride : The Children of Kohath were in an higher Estate than the rest of the Levites , they were imployed in the Tabernacle about the most holy things of all , Numb . 4.4 . they had the first lot , Iosh. 21.10 . but as they were lifted up above others of the Levites in Honour , so in Pride , Numb . 16.3 . In the Thames when the Tyde riseth higher , the Boat riseth higher ; so when the Tyde of an Estate riseth higher , many Mens Hearts rise higher in Pride . 2. Prosperity breeds security . Sampson fell asleep in Delilahs lap , so do Men in the lap of Ease and Plenty . The Worlds golden sands are quick-sands . How hard is it for a rich Man to enter into the Kingdom of Heaven , Luke 18.24 . the consideration of this should make us submit to God in adversity , and say , Thy Will be done : God sees what is best for us ; if we have less Estate we are in less danger , if we want the Honours of others , so we want their Temptations . 12. Consideration , The having of our Wills melted into Gods , is a good sign that the present Affliction is sanctified : Then an Affliction is sanctified , when it attains the end for which it was sent . The end why God sends Affliction is to calm the Spirit , to subdue the Will , and bring it to Gods Will , when this is done , Affliction hath attained the end for which it came ; it is sanctified , and it will not be long ere it be removed : When the sore is healed , the smarting Plaister is taken off . 13. Consideration , How unworthy it is of a Christian to be froward and unsubmissive , and not bring his Will to God. ( 1. ) It is below the Spirit of a Christian. The Spirit of a Christian is Dove-like , 't is meek and sedate , willing to be at Gods dispose ; Not my will but thy will be done ; Luke 22.42 . A Christian Spirit is not fretful , but humble , not craving but contented . See the picture of a Christian Spirit in St Paul , Phil. 4.12 . I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how to be abased , and how to abound . Paul could be either higher or lower as God saw good ; he could sail with any Wind of Providence , either a prosperous or a boisterous gale , his Will was melted into Gods Will ; now to be of a cross Spirit that cannot submit to God , is unworthy of the Spirit of a Christian ; 't is like the Bird , that because 't is pent up in the Cage , and cannot fly in the open Air , beats it self against the Cage . ( 2. ) A froward unsubmissive frame , that cannot submit to Gods Will , is unworthy of a Christians Profession : He professeth to live by Faith , yet repines at his condition . Faith lives not by bread alone , it feeds on Promises , it makes future Glory present ; Faith sees all in God : When the fig-tree doth not blossom , Faith can joy in the God of its salvation , Hab. 3.17 . Now to be troubled at the present Estate , because low and mean , where is Faith ? Sure that is a weak Faith , or no Faith , which must have crutches to support it . O be ashamed to call thy self Believer if thou canst not trust God , and acquiesce in his Will , in the deficiency of outward Comforts . ( 3. ) To be of a froward unsubmissive Spirit , that cannot surrender its Will to God is unworthy of the high Dignities God hath put upon a Christian. 1. He is a rich Heir ; he is exalted above all Creatures that ever God made , except the Angels ; yea , in some sense , as his Nature is joyned in an Hypostatical Union to the Divine Nature , so he is above the Angels : O then how is it below his dignity , for want of a few earthly Comforts , to be froward and ready to quarrel with the Deity . Is it not unworthy for a Kings Son , because he may not pluck such a Flower , to be discontented and rebel against his Royal Father . 2. A Christian is espoused to Jesus Christ , what to be married to Christ , yet froward and unsubmissive ? Hast not thou enough in him ? As Elkanah said to Hannah , 1 Sam. 1.8 . Am not I better than ten Sons ? Is not Christ better than a thousand Worldly Comforts ? Omnia bona in summo bono . 'T is a disparagement to Christ that his Spouse should be froward when she is matched into the Crown of Heaven . ( 4. ) To be of a froward unsubmissive Spirit is unsuitable to the Prayers of a Christian ; he prayes , Thy Will be done , it is the Will of God he should meet with such troubles , whether Sickness , loss of Estate , crosses in Children , God hath decreed and ordered it , why then is there not submission ? Why are we discontented at that which we pray for ? It is a saying of Latimer , speaking of Peter who denyed his Master , Peter , saith he , forgot his Prayer , for that was Hallowed be thy Name : So oft we forget our Prayers , nay , contradict them , for we pray , Thy Will be done . Now if unsubmissiveness to God be so unworthy of a Christian , should not we labour to bring our Wills to Gods , and say , Lord , let me not disparage Religion , let me do nothing unworthy of a Christian. 14. Consideration , Frowardness and unsubmissiveness of Will to God , is very sinful . ( 1. ) It is sinful in its Nature ; to murmur when God crosseth us in our Will showes much ungodliness . The Apostle Iude speaks of ungodly ones , ver . 15. and that we may better know who these are , he sets a mark upon them , ver . 16. These are murmurers . Some think they are not so ungodly as others , because they do not swear , or are drunk , but you may be ungodly in murmuring : there are not only ungodly Drunkards but ungodly Murmurers ; nay , this is the height of ungodliness , namely , Rebellion . Korah and his Company murmured against God , and see how the Lord interprets this , Numb . 17.10 . Bring Aarons rod to be kept for a token against the rebels : To be a murmurer and a rebel is in Gods account all one . Numb . 20.13 . This is the water of Meribah , because the children of Israel strove with the Lord : How did they strive with God ? because they murmured at his Providence , ver . 3. what wilt thou be a Rebel against God ? It is a shame for a Servant to strive with his Master , but what is it for a Creature to strive with its Maker ? ( 2. ) To quarrel with Gods Providence , and be unsubmissive to his Will is sinful in the spring and cause ; it ariseth from Pride . 'T was Satans temptation , Ye shall be as Gods ; Gen. 3.5 . A proud Person makes a God of himself , he disdains to have his Will crossed ; he thinks himself better than others , therefore he finds fault with Gods Wisdom , that he is not above others . ( 3. ) Quarrelsomeness and unsubmissiveness to Gods Will , is sinful in the concomitants of it . 1. It is joyned with sinful risings of Heart . ( 1. ) Evil Thoughts arise . We think hardly of God as if he had done us wrong , or as if we had deserved better at his hand . ( 2. ) Passions begin to arise ; the Heart secretly frets against God. Ionah was crossed in his Will , and Passion began to boyl in him ; Ionah 4.1 . He was very angry . Ionahs Spirit as well as the Sea wrought and was tempestuous . 2. Unsubmissiveness of Will is joyned with unthankfulness , because in some one thing we are afflicted , we forget all the Mercies we have ; we deal with God just as the Widow of Sarepta did with the Prophet : The Prophet Elijah had been a means to keep her alive in the Famine , but assoon as her Child dyes , she quarrels with the Prophet , 1 Kings 17.18 . O thou man of God , art thou come to slay my Son ? So do we deal with God , we can be content to receive Blessings at his hand , but assoon as he doth in the least thing cross us in our Will , we grow touchy , and are ready in a Passion to fly out against him : Thus God loseth all his Mercies , and is not this high ingratitude ? ( 4. ) Frowardness and unsubmissiveness to Gods Will is evil in the effects . 1. It unfits for Duty : It is bad sailing in a storm , and it is ill praying when the Heart is stormy and unquiet : It is well if such Prayers do not suffer shipwrack . 2. Unsubmissiveness of Spirit sometimes unfits for the use of Reason . Ionah was discontented because he had not his Will , God withered the goard , and his Heart fretted against God , and in the midst of his Passion he spake no better than non-sense and blasphemy , Ionah 4.9 . I do well to be angry to the death . Sure he did not know well what he said : What to be angry with God , and dye for anger ? He speaks as if he had lost the use of his Reason . Thus unsubmissiveness of Will is sinful in its Nature , Causes , Concomitants , Effects ; may not this martyr our Wills , and bring our Wills to God in every thing , making us say , Thy Will be done . 15. Consideration , Unsubmissiveness to Gods Will is very impudent , we get nothing by it , it doth not ease us of our burden , but rather makes it heavier . The more the Child struggles with the Parent , the more it is beaten ; when we struggle with God , and will not submit to his Will , we get nothing but more blowes . Instead of having our cords of Affliction loosned , we make God tye them the straiter . Let us then submit and say , Lord , Thy Will be done . Why should I spin out my own trouble by impatience , and make my Cross heavier ? What got Israel by their frowardness , they were within eleven dayes journey of Canaan , they fall a murmuring , and God leads them a march of forty years longer in the Wilderness . 16. Consideration , The mischief of being unsubmissive to Gods Will in Affliction , it layes a Man open to many Temptations . When the Heart frets against God by discontent , here 's good fishing for Satan in these troubled Waters . He usually puts discontented Persons upon indirect means . Iobs Wife fretted ( so far was she from holy submission ) and she presently puts her Husband upon cursing of God ; Iob 2.9 . Curse God and dye . What is the reason why some have turned Witches , and given themselves to the Devil , but out of envy and discontent because they have not had their Will. Others being under a Temptation of Poverty , and not having their Wills in living at such an high rate as others , have laid violent hands upon themselves . O the Temptations that Men of discontented Spirits are exposed to . Here ( saith Satan ) is good fishing for me . 17. Consideration , How far unsubmissiveness of Spirit is from that temper of Soul which God requires in Affliction . God would have us in Patience possess our Souls ; Luke 21.19 The Greek word for Patience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to bear up under a burden without fainting or ●●etting ; but to be froward in Affliction , and quarrel with Gods Will , where is this Christian Patience ? God would have us rejoyce in Affliction , Iam. 1.2 . Count it all joy when ye fall into divers temptations ; that is , Afflictions . Count it joy , be as Birds that sing in Winter : 1 Thess. 1.6 . Ye received the word in affliction with joy . Paul could leap in his Fetters , and sing in the Stocks ; Acts 16.25 . how far is a discontented Soul from this frame ; he is far from rejoycing in Affliction that hath not learned to submit . 18. Consideration , What is it makes the difference between a Godly Man and an Ungodly Man in Affliction , but only this , the Godly Man submits to Gods Will , the Ungodly Man will not submit . A Wicked Man frets and fumes , and is like a wild Bull in a Net. He in Affliction blasphemes God ; Rev. 16.9 . Men were scorched with great heat , and blasphemed the name of God. Put a stone in the fire , and it flyes in your face ; stony hearts fly in Gods face . A stuff that is rotten , the more it is rubbed the more it frets and tears : When God afflicts the Sinner , he tears himself in anger ; but a Godly Man is sweetly submissive to Gods Will , this is his speech , Shall not I drink the cup which my Father hath given me . Spices when they are bruised send out a sweet fragrant smell ; when God bruiseth his Saints they send out the sweet perfume of Patience . Servulus an holy Man , long afflicted with the Palsie , yet this was his ordinary speech , Laudetur Deus , Let God be praised ; O let us say , Thy Will be done ; let us bear that patiently which God inflicts justly , else how do we show our Grace ? What difference is there between us and the wicked in Affliction ? 19. Consideration , Not to submit to Gods Providential Will , is highly provoking to God. Can we anger God more than by quarrelling with him , and not let him have his Will ? Kings do not love to have their Wills opposed , though they may be unjust ; how ill doth God take it when we will be disputing against his Righteous Will ; it is a sin God cannot bear ; Numb . 14.26 , 27. How long shall I bear with this evil congregation which murmur against me ? May not God justly say thus , How long shall I bear with this wicked Person , who when any thing falls out cross , murmurs against me ; ver . 28. Say unto them , as truly as I live saith the Lord , as ye have spoken in my ears , so will I do unto you . God swears against a murmurer ; As I live ; and what will God do as he lived , ver . 29. Your carcases shall fall in the wilderness . You see how provoking a discontented quarrelsome Spirit is to God , it may cost Men their Lives , nay , their Souls . God sent fiery Serpents among the People for their murmuring , 1 Cor. 10.10 . he may send worse than fiery Serpents , he may send Hell fire . 20. Consideration , How much doth God bear at our hand , and shall not we be content to bear something at his hand ? It would tyre the Patience of the Angels to bear with us one day ; 2 Pet. 3.9 . The Lord is long-suffering towards us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : How oft do we offend in our Eye by envious impure glances ; in our Tongue by rash censuring , but God passeth by many injuries , he bears with us . Should the Lord punish us every time we offend , he might draw his sword every day ; shall God bear so much at our hands , and can we bear with nothing at his hands ? Shall God be patient with us , and we impatient with him ? Shall he be meek , and we murmur ? Shall he endure our sins , and shall not we endure his strokes ? Oh let us say , Thy Will be done . Lord , thou hast been the greatest sufferer , thou hast born more from me than I can from thee . 21. Consideration , Submitting our Wills to God in Affliction disappoints Satan of his hope , and quite spoils his design . The Devils end is in all our Afflictions to make us sin . The Reason why Satan did smite Iob in his Body and Estate was to perplex his Mind , and put him into a Passion ; he hoped that Iob would have been discontented , and in a fit of anger , not only have cursed his Birth-day , but cursed his God ; but Iob lying at Gods Feet , and blessing him in Affliction , disappointed Satan of his hope , and quite spoiled his plot . Had Iob murmured he had pleased Satan , had he fallen into an heat , and the sparks of his anger flown about , the Devil had warmed himself at this fire of Iobs Passion , but Iob quietly submitted , and blessed God , here Satans design was frustrated , and he missed of his intent . The Devil hath oft deceived us , the best way to deceive him is by quiet submission to God in all things , and saying , Thy Will be done . 22. Consideration , It may rock our Hearts quiet in Affliction to consider , that to the Godly , the Nature of Affliction is quite changed ; to a wicked Man it is a Curse , the Rod is turned into a Serpent ; Affliction to him is but an effect of Gods displeasure , the beginning of Sorrow ; but the nature of Affliction is quite chang'd to a Believer , it is by a divine Chymistry turn'd into a Blessing , it is like Poyson corrected , which becomes a Medicine , it is a Love-token , a Badge of Adoption , a preparatory to glory ; should not this make us say , Thy VVill be done : The poyson of the Affliction is gone it is not hurtful but healing , this hath made the Saints not only patient in Affliction , but have sounded forth Thankfulness : As Bells when they have been cast in the Fire , do afterwards make a sweeter sound ; so the Godly after they have been cast into the Fire , of Affliction have sounded forth Gods Praise , Psal. 119.71 . It is good for me that I was afflicted . Iob. 1.21 . Blessed be the Name of the Lord. 23. Consideration , To make us submit our Will to God in Affliction is , to think how many good things we receive from God , and shall we not be content to receive some evil ? Iob 2.10 . Shall we receive good at the hand of God , and shall we not receive evil ? In the Hebrew , hatton meeth ha●elohim , shall we receive good from God , and not evil ? This may make us say , Thy Will be done . How many Blessings have we received at the Hand of Gods Bounty ? we have been be miracled with Mercy ; what sparing , preventing , delivering Mercy have we had ! the Honey-comb of Mercy hath continually drop'd upon us , Lam. 3.23 . His Mercies are new every Morning . Mercy comes in as constantly as the Tide , nay , how many Tides of Mercy do we see in one day ? we never feed but Mercy carves every bit to us ; we never drink but in the golden Cup of Mercy ; we never go abroad but Mercy sets a guard of Angels about us ; we never lie down in our bed but Mercy draws the Curtains of Protection close about us : Now , shall we receive so many good things at the hand of God , and shall we not receive evil ? Our Mercies far out weigh our Afflictions , for one Affliction we have a thousand Mercies ; O then let us submit to God and say , Thy Will be done : The Sea of Gods Mercy should swallow up a few drops of Affliction . 24. Consideration , To bring our Wills to God in Affliction doth much honour the Gospel : An unsubmissive Christian reproacheth Religion , as if it were not able to subdue an unruly Spirit ; it is weak Physick which cannot purge out ill Humours ; and sure it is a weak Gospel , if it cannot master our discontent , and martyr our Wills : Unsubmissiveness is a Reproach , but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion , it shows the power of the Gospel , which can charm down the Passions , and melt the Will into Gods Will ; therefore in Scripture submissive patience is brought in as an adorning Grace , Rev. 14.12 . Here is the Patience of the Saints . 25. Consideration , The Example of our Lord Jesus ; how flexible and submissive was he to his Father ! He who taught us this Prayer , Thy Will be done , had learned it himself ; Christs Will was perfectly tuned to his Fathers Will ; it was the Will of his Father that he should dye for our sins , and he endured the Cross , Heb. 12.2 . It was a painful , shameful , cursed death ; he suffered the very pains of Hell equivalently , yet he willingly submitted , Isa. 53.7 . He opened not his Mouth , he opened his sides when the blood ran out , but he opened not his Mouth in repining , his will was resolved into the will of his Father , Iohn 18.11 . Shall not I drink the Cup which my Father hath given me ? Now the more our Wills are subject to Gods Will in Affliction , the nearer we come to Christ our Pattern ; is it not our Prayer we may be like Christ ? by holy Submission we imitate him : His Will was melted into his Fathers Will. 26 Consideration , To Submit our Will to God is the way to have our Will ; every one would be glad to have his VVill ; the way to have our Will is to resign it ; God deals with us as we do with froward Children ; while we fret and quarrel God will give us nothing , but when we are submissive , and say , Thy Will be done ; now God carves out Mercy to us : The way to have our Will is to submit it : David brought his Will to God , 2 Sam. 15.26 . Here am I , Let him do to me as seems good to him . And after he resigned his Will , he had his Will ; God brought him back to the Ark , and setled him again in his Throne , 2 Sam. 19. Many a Parent that hath had a dear Child sick , when he could bring his Will to God to part with it , God hath given him the life of his Child : There 's nothing lost by referring our Will to God , the Lord takes it kindly from us , and it is the only way to have our Will. 27. and Vlt. Consideration , We may the more chearfully surrender our Souls to God when we dye , when we have surrendred our Wills to God while we live : Our blessed Saviour had all along submitted his VVill to God , there was but one VVill between God the Father and Christ ; now Christ having in his life time given up his Will to his Father , at death he chearfully gives up his Soul to him , Luke 23.46 . Father , into thy hands I commend my Spirit . You that resign up your VVills to God may at the hour of death comfortably bequeath your Souls to him . II. The second Means to bring our VVill to God in Affliction is , Study the Will of God. ( 1. ) It is a Sovereign Will , he hath a supream right and Dominion over his Creatures , to dispose of them as he pleaseth : A Man may do with his own as he list , Mat. 20.15 . Is it not lawful for me to do what I will with my own ? A Man may cut his own Timber as he will. Gods Sovereignty may cause submission , he may do with us as he sees good ; God is not accountable to any Creature for what he doth , Iob 33.13 . He giveth not account of any of his matters . VVho shall call God to account ? VVho is higher then the Highest ? Eccl. 5.8 . VVhat Man or Angel dare summon God to his Bar ? He giveth not account of any of his Matters . God will take an account of our Carriage towards him , but he will give no account of his Carriage towards us ; God hath an absolute Jurisdiction over us ; the remembrance of this , Gods Will is a sovereign Will , to do with us what he please , may silence all discontents , and charm down all unruly Passions , we are not to dispute but submit . ( 2. ) Gods Will is a wise Will , he knows what is conducing to the good of his People , therefore submit , Isa. 30.18 . The Lord is a God of Iudgment , that is , he is able to judge what is best for us ; therefore rest in his VVisdom , and acquiesce in his VVill : VVe rest in the wisdom of a Physician , we are content he should scarify and let us blood , because he is judicious , and knows what is most conducible to our health : If the Pilot be skilful , the Passenger saith , let him alone , he knows how best to steer the Ship ; and shall we not rest in Gods VVisdom ? Did we but study how wisely God steers all Occurrences , and how he often brings us to Heaven by a cross wind , it would much quiet our Spirits , and make us say , Thy Will be done . Gods VVill is guided by VVisdom ; should God sometimes let us have our VVill , we would undo our selves ; did he let us carve for our selves , we should choose the worst piece ; Lot chose Sodom because well watered , and was as the Garden of the Lord , Gen. 13.10 . but God rained fire upon it out of Heaven , Gen. 19.24 . ( 3. ) Gods VVill is a just VVill , Gen. 18.25 . Shall not the Iudge of all the Earth do right ? Gods VVill is Regula & Mensura , it is the Rule of Justice ; the VVills of Men are corrupt , therefore unfit to give Law ; but Gods VVill is an holy unerring VVill , which may cause submission , Psal. 97.2 . God may cross us , but he cannot wrong us ; severe he may be , not unjust ; therefore we must strike Sail , and say , Thy Will be done . ( 4. ) Gods VVill is a good and gracious VVill ; it promotes our Interest ; if it be Gods VVill to afflict us , he will make us say at last , it was good for us that we were afflicted : Gods Flail shall only thresh off our Husks : That which is against our VVill shall not be against our profit : Study what a good VVill Gods is , and we will say , Fiat Voluntas , let thy Will be done . ( 5. ) Gods VVill is an irresistible VVill ; we may oppose it , but we cannot hinder it : The rising of the VVave cannot stop the Ship when it is in full sail ; so the rising up of our Will against God cannot stop the execution of his Will , Rom. 9.19 . Who hath resisted his Will ? Who can stay the Chariot of the Sun in its full Career ? Who can hinder the Progress of Gods Will ? Therefore it is in vain to contest with God , his Will shall take place ; there 's no way to overcome God but by lying at his Feet . 3. Means to submission to God in Affliction is , Get a gracious heart ; all the Rules and Helps in the World will do but little good , till Grace be infused ; the Boul must have a good Byas , or it will not run according to our desire ; so till God puts a new Byas of Grace into the Soul , which inclines the Will , it will never submit to God : Grace renews the Will , and it must be renewed before it be subdued : Grace teacheth self denyal , and we can never submit our Will till we deny it . 4. Means , Let us labour to have our Covenant-Interest cleared , to know that God is our God , Psal. 48.14 . This God is our God ; he whose Faith doth flourish into assurance , that can say , God is his , will say , Thy VVill be done . A wicked man may say , God hath laid this Affliction upon me , and I cannot help it ; but a Believer saith , My God hath done it , and I will submit to it . He who can call God his , knows God loves him as he loves Christ , and designs his Salvation , therefore he will with Saint Paul take pleasure in Reproaches , 2 Cor. 12.10 . and in every adverse Providence yeild to God , as the Wax to the impression of the Seal . 5. Means to submission to God in Affliction , get an humble Spirit : A proud Man will never stoop to God , he will rather break then bend ; but when the Heart is humble , the Will is pliable . What a vast difference was there between Pharaoh and Eli ? Pharaeoh cries out , VVho is the Lord that I should obey his Voice ? Exod. 5.2 . but Eli saith , It is the Lord , let him do what seems good in his sight , 1 Sam. 3.18 . See the difference between an Heart that is swell'd with Pride , and that is ballasted with Humility ; Pharaoh saith , VVho is the Lord ? Eli , It is the Lord. An humble Soul hath a deep sence of sin , he sees how he hath provoked God , he wonders he is not in Hell ; therefore whatever God inflicts , he knows it is less then his Iniquities deserve ; this makes him say , Lord , Thy VVill be done . O get into an humble posture , the Will is never flexible till the Heart be Humble . 6. Means , Get your Heart loosened from things below ; be crucified to the world : VVhence is Childrens frowardness but when you take away their Play-things ; when we love the world , and God takes away these things from us , then we grow froward and unsubmissive to Gods Will. Ionah was exceeding glad of the Gourd , and when God smote it he grew froward , and because God had killed his Gourd , kill me too , saith he , Ionah 4.8 . He who is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lover of the World , can never pray this Prayer heartily , Thy Will be done ; his heart boils in anger against God , and when the World is gone , his Patience is gone too . Get mortified Affections to these sublunary things . 7. Means , for submission to Gods Will : Get some good perswasion your sin is pardoned ; feri Domine feri , quia peccata mea condonata sunt , Smite Lord , smite where thou wilt , said Luther , because my sins are pardoned : Pardon of sin is a crowning Blessing ; hath God forgiven my sin , I will bear any thing , I will not murmur but admire , I will not complain of the Burden of Affliction , but bless God for removing the Burden of sin : The pardoned Soul saith this Prayer heartily , Thy VVill be done . Lord , use thy pruning Knife , so long as thou wilt not come with thy bloody Axe to hew me down . 8. Means , If we would have our wills submit to God , let us not look so much on the dark side of the Cloud , as the light side ; that is , let us not look so much on the smart of Affliction , as the good of Affliction ; 't is bad to pore all on the smart , as it is bad for sore Eyes to look too much on the Fire ; but we should look on the good of Affliction : Sampson did not only look on the Lions Carcase , but on the Honey-comb within it , Iudg. 19.8 . He turned to see the Carcase of the Lion , and behold there was Honey in the Carcase . Affliction is the frightful Lion , but see what Honey there is in it : Affliction humbles , purifies , fills us with the Consolations of God ; here is Honey in the Belly of the Lyon ; could we but look upon the benefit of Affliction , Stubbornness would be turned into submissiveness , and we should say , Thy VVill be done . 9. Means , Pray to God that he would calm our Spirits , and conquer our Wills ; it is no easy thing to submit to God in Affliction , there will be risings of heart , therefore let us pray that what God inflicts Righteously , we may bear patiently ; Prayer is the best Spell or Charm against Impatience ; Prayer doth to the Heart , as Christ did to the Sea , when it was tempestuous , he rebuked the Wind , and there was a great Calm ; so when the Passions are up , and the Will is apt to mutiny against God , Prayer makes a gracious Calm in the Soul : Prayer doth to the Heart as the Spunge to the Canon , when hot cools it . 10. Means , If we would submit to Gods Will in Affliction , let us make a good interpretation of Gods Dealings ; take all God doth in the best sence : VVe are apt to misconstrue Gods Dealings , and put a bad Interpretation upon them , as Israel , Numb . 20.4 . Ye have brought the Congregation of the Lord into this Wilderness , that we should die there . So God hath brought this Affliction upon us , because he hates us , and intends to destroy us ; and such hard thoughts of God cause fullenness and stubbornness : O let us make a fair and candid interpretation of Providence . Doth God afflict us , say thus , perhaps he intends us Mercy in this ; he will try us whether we will love him in Affliction ; he is about to mortify some sin , or exercise some grace ; he smites the Body that he may save the Soul. Could we put such a good meaning upon Gods dealings , we would say , Thy Will be done ; Let the Righteous God smite me and it shall be a kindness , it shall be an excellent Oyl , which shall not break my Head , Psal. 141.5 . 11. and Vlt. Means , If you would submit to God in Affliction , believe that the present Condition is best for you ; we are not competent Judges ; we fancy it is best to have ease and plenty , and have the Rock pour out Rivers of Oyl ; but God sees Affliction best ; he sees our Souls thrive best upon the bare Common ; the fall of the Leaf is the Spring of our Grace . Could we believe the present Condition is best , which God carves out to us , the Quarrel would soon be at an end , and we should sit down satisfied with what God doth , and say , Thy Will be done . So much for this Third Petition . MATTH . vi . 11 . Give us this Day our daily Bread. IN this Petition there are two things observable , I. The Order . II. The Matter . I. The Order . First , we pray , Hallowed be thy Name , before , Give us this day our daily Bread : Hence we learn ; Doct. That the Glory of God ought to be preferred before our own personal Concerns . First . We pray , Hallowed be thy Name , Thy Kingdom come , Thy Will be done , before we pray , Give us this Day our daily Bread. Gods Glory ought to weigh down all before it ; it must be prefer'd before our dearest Concerns : Christ prefer'd his Fathers Glory before his own Glory , as he was Man , Iohn 8.49 , 50. I Honour my Father , I seek not my own Glory . Gods glory is that which is most dear to him , it is the Apple of his Eye ; all his Riches lye here , as Micah said , Iudg. 18.24 . What have I more ? So I may say of Gods glory , what hath he more ? Gods glory is the most Orient Pearl of his Crown , which he will not part with , Isa. 42.8 . My Glory will I not give to another . Gods glory is more worth then Heaven , more worth then the Salvation of all Mens Souls ; better Kingdoms be demolished ; better Men and Angels be annihilated , then God lose any part of his Glory . First we pray , that Gods Name may be hallowed and glorified , before we pray , Give us our daily Bread. We are to prefer Gods glory before our nearest concerns : Before there can be a preferring Gods glory before private concerns , there must be a New-Birth wrought . The natural Man seeks his own secular Interest before Gods glory , Iohn 3.31 . He is of the Earth earthly . Let him have Peace and Trading , let the Rock pour out Rivers of Oyl , Iob 29.6 . and let Gods glory go which way it will , he minds it not : A Worm cannot fly and sing as a Lark : A natural Man whose heart creeps upon the Earth , cannot admire God , or advance his glory , as a Man elevated by grace doth . VSE . Of Trial. Do we prefer Gods glory before our private Concerns ? Doth Gods glory take place ? Minus te amat qui aliquid tecum amat quod non propter te amat , Aug. 1. Do we prefer Gods glory before our own Credit ? Fama pari passu ambulat cum Vita . Credit is a Jewel highly valued , like precious Ointment it casts a fragrant smell ; but Gods glory must be dearer then Credit and Applause : We must be willing to have our Credit trampled upon , if Gods glory may be raised higher , Acts 5.41 . The Apostles rejoyced that they were counted worthy to suffer shame for his Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were graced so far as to be disgraced for Christ. 2. Do we prefer Gods glory before our Relations ? Relations are near , they are of our Flesh and Bone , but Gods glory must be dearer , Luke 14.26 . If any Man come after me and hate not Father and Mother , he cannot be my Disciple . Here odium in suos is Pietas in Deum . If my Friends ( saith Ierome ) should perswade me to deny Christ , if my Wife should hang about my Neck , if my Mother should show me her Breasts that gave me suck , I would trample upon all and fly to Christ. 3. We must prefer Gods glory before estate : gold is but shining dust , Gods glory must weigh heavier : If it comes to this , I cannot keep my place of Profit , but Gods glory will be eclipsed ; here I must rather suffer in my Estate , then Gods glory should suffer ; Heb. 10 34. 4. We must prefer Gods Glory before our life . Rev. 12.11 . They loved not their own lives to the Death . Ignatius called his Fetters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Spiritual Jewels , he wore them as a Chain of Pearl . Gordius the Martyr said , it is to my Loss if you bate me any thing of my Sufferings : This Argues grace Crescent , and elevated in an high Degree . Who but a Soul inflamed in love to God can set God highest in the Throne , and prefer him above all private Concerns . II. The second thing in the Petition is the Matter of it : Panem nostrum quotidianum da nobis hodie , Give us this day our dayly Bread. The sum of this Petition is , that God will give us such a Competency in these outward things , as he sees most expedient for us ; it is much like that Prayer of Agur , Prov. 30.8 . Feed me with Food convenient for me ; give me a Viaticum , a Bait by the way , enough to bear my Charges till I come to Heaven , and it sufficeth . Let me explain the Words ; Give us this day our dayly Bread , [ Give , ] hence note , that the good things of this life are the gifts of God ; He is the Donor of all our Blessings : Give us , not only Faith is the gift of God , but Food ; not only dayly Grace is from God , but daily Bread ; every good thing comes from God ; Iam. 1.17 . Every good Gift is from above , and comes down from the Father of Lights . Wisdom is the gift of God , Isa. 28.26 . His God doth instruct him to Discretion . Riches are the gift of God , 2 Chron. 1.12 . I will give thee riches ; Peace is the gift of God , Psal. 147.14 . He makes peace in thy borders ; Health , which is the cream of Life , is the gift of God , Ier. 30.17 . I will restore health to thee ; Rain is the gift of God , Iob 5.10 . Who giveth rain on the earth ; all comes from God. He makes the Corn to grow , and the Herbs to flourish . VSE I. See our own poverty and indigence , we live all upon alms , and upon free gift , Give us this day : All we have is from the hand of Gods Royal Bounty . We have nothing but what God gives us out of his Storehouse ; we cannot have one bit of Bread but from God. The Devil perswaded our first Parents that by disobeying God , they should be as Gods , Gen. 3.5 . but we may now see what goodly Gods we are , that we have not a bit of bread to put in our mouths , unless God give it us : Here is an humbling Consideration . Br. 2. Is all a gift ? then we are to seek every Mercy from God by Prayer , Give us this day . The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer . Whatever we have , if it doth not come in the way of Prayer , it doth not come in the way of Love ; 't is given as Israels Quails in anger . If every thing be a gift we do not deserve it , we are not fit for it , unless we ask for this alms ; and must we go to God for every Mercy ? How wicked are they who instead of going to God for food when they want , they go to the Devil , they make a compact with him , and if he will help them to a livelyhood they will give him their Souls : Better starve than go to the Devil for provender . I wish there be none in our Age guilty of this , who when they are in want , use indirect means for a livelyhood , they consult with Witches , who are the Devils Oracles ; the end of these will be fearful as that of Saul was , whom the Lord is said to have killed , because he asked counsel at a familiar spirit . 3. If all be a Gift , then it is not a Debt ; we cannot say to God as that Creditor said , Matth. 18.28 . Pay me what thou owest . Who can make God a Debtor , or do any Act that is obliging and meritorious ? Whatever we receive from God is a gift . We can give nothing to God but what he hath given us ; 1 Chron. 29.14 . All things come of thee , and of thine own have we given thee . David and his People offered to the building of Gods House Gold and Silver , but they offered nothing but what God had given them ; Of th●ne own have we given thee . If we love God , God it is that hath given us an Heart to love him ; if we praise him , he both gives us the Organ of the Tongue , and puts it in Tune ; if we give Almes to others God hath given Almes to us first , so that we may say , We offer , O Lord , of thine own to thee . Is all of Gift , how absurd then is the Doctrine of Merit ? That was a proud speech of a Fryar that said Redde mihi Vitam Aeternam quam debes ; Give me Lord Eternal Life which thou owest me . We cannot deserve a bit of Bread , much less a Crown of Glory . If all be a Gift then Merit is exploded , and shut out of doors . 4. If all be a Gift , Give us this day , then take notice of Gods goodness ; there 's nothing in us can deserve or requite Gods kindness , yet such is the sweetness of his Nature , he gives us rich Provision , and feeds us with the finest of the Wheat . Pindar saith , it was an opinion of the People of Rhodes , that Iupiter rained down Gold upon the City . God hath rained down golden Mercies upon us ; he is upon the giving hand . Observe three things in Gods giving . ( 1. ) He is not weary of giving ; the springs of Mercy are ever running : God did not only dispence Blessings in former Ages , but he still gives gifts to us As the Sun not only inricheth the World with its Morning light , but keeps Light for the Meridian . The Honey-comb of Gods bounty is still dropping . ( 2. ) God delights in giving ; Micah 7.18 . He delighteth in mercy . As the Mother delights to give the Child the breast , God loves we should have the breast of Mercy in our mouth . ( 3. ) God gives to his very Enemies . Who will send in Provisions to his Enemy ? Men use to spread Nets for their Enemies , God spreads a Table . The dew drops on the Thistle as well as the Rose ; the dew of Gods bounty drops upon the worst . Those who have their mouths opened against God , yet God puts bread in those mouths . O the Royal Bounty of God ; Psal. 52.1 . The goodness of God endureth continually . Swinish sinners God puts Jewels upon , and feeds them every day . 5. If all be gift , see then the odious ingratitude of Men who sin against their giver . God feeds them , and they fight against him ; he gives them their Bread , and they give him affronts . How unworthy is this , would we not cry shame of him who had a Friend alwayes feeding him with Money , and he should betray and injure that Friend . Thus ungratefully do Sinners deal with God , they do not only forget his Mercies but abuse them : Ier. 5.7 . When I had fed them to the full , they then committed adultery . O how horrid is this , to sin against a bountiful God , to strike ( as it were ) those hands that relieve us : This gives a dye and tincture to Mens sins , and makes them crimson . How many make a dart of Gods Mercies and shoot at him ; he gives them Wit , and they serve the Devil with it ; he gives them Strength , and they waste it among Harlots ; he gives them Bread to eat , and they lift up the heel against him ; Deut. 32.15 . Iesurun waxed fat and kicked : These are like Absalom , who assoon as David his Father kissed him , plotted Treason against him , 2 Sam. 15.10 . like the Mule who kicks the Dam after she hath given it Milk. These who sin against their giver , and abuse Gods Royal Favours , the Mercies of God will come in as witnesses against them . What smoother than Oyl , but if it be heated what more scalding ? What sweeter than Mercy , but if it be abused , what more dreadful ? It turns to fury . 6. If God gives us all , let Gods giving excite us to Thanksgiving ; he is the founder and donor of all our Blessings , let him have all our Acknowledgments . All the rivers come from the sea , and thither they return again , Eccl. 1.7 . All our gifts come from God , and to him must all our Praises return . We are apt to burn incense to our own drag , Hab. 1.16 . to attribute all we have to our own Skill or second Causes . ( 1. ) Our own Skill and Industry . God is the giver ; he gives daily Bread , Psal. 136.35 . he gives Riches , Deut. 8.18 . He it is that giveth thee power to get wealth . Or , ( 2. ) We oft ascribe the praise to second Causes , and forget God. If Friends have bestowed an Estate , to look at them and admire them , but not God who is the great giver : As if one should be thankful to the Steward , and never take notice of the Master of the Family that provides all . O if God gives all , our Eye-sight , our Food , our Cloathing , let us sacrifice the chief Praise to him ; let not God be a loser by his Mercies . Praise is a more illustrious part of Gods Worship . Our wants may send us to Prayer . Nature may make us beg Daily-bread , but it shows an Heart full of Ingenuity and Grace to be rendring Praises to God. In Petition we act like Men , in Praise we act like Angels . Doth God sow seeds of Mercy , let Thankfulness be the crop we bring forth . We are called the Temples of God , 1 Cor. 3.16 . and where should Gods Praises be sounded forth but in his Temples ? Psal. 146.2 . While I live will I bless the Lord , I will sing praises to my God while I have any being . God gives us daily Bread , let us give him daily Praise . Thankfulness to our Donor is the best policy ; there 's nothing lost by it : To be thankful for one Mercy is the way to have more . Musicians love to sound their Trumpets where there is the best eccho , and God loves to bestow his Mercies where there is the best eccho of Praise : And it is not only offering the calves of our Lips is enough , but we must show our thankfulness by improving the gifts which God gives us , and as it were putting them out to use . God gives us an Estate , and we honour the Lord with our substance , Prov. 3.9 . he gives us the staff of Bread , and we lay out the strength we receive by it in his service : This is to be thankful ; and that we may be thankful be humble . Pride stops the current of gratitude : A proud Man will never be thankful ; he looks upon all he hath , either to be of his own procuring or deserving . Let us see all we have is Gods gift , and how unworthy we are to receive the least favour , and this will make us much in doxology and gratitude , we will be Silver Trumpets sounding forth Gods Praise . First , Give . ] Hence I note , 1. That the good things of this Life are the gifts of God ; he is the founder and donor . 2. From this word give , I note , that it is not unlawful to pray for Temporal things ; we may pray for daily Bread , Prov. 30.8 . Feed me with food convenient for me ; we may pray for Health , Psal. 6.2 . O Lord heal me , for my bones are vexed . As these are in themselves good things , so they are useful for us . They are as needful for the preserving the Comfort of Life , as the Oyl is needful for preserving the Lamp from going out . Only let me insert two things . 1. There is a great difference between our praying for Temporal things and Spiritual . In praying for Spiritual things we must be absolute . When we pray for pardon of Sin , and the favour of God , and the sanctifying graces of the Spirit , these are indispensibly necessary to Salvation , and here we must take no denyal : But when we pray for Temporal things , here our Prayers must be limited , we must pray conditionally , so far as God sees them good for us . God sometimes sees cause to with-hold Temporal things from us : They may be snares , and draw our Hearts from God ; therefore we must pray for these things with submission to Gods Will. This was Israels sin ; they would be peremptory and absolute in their desire of Temporal things : Gods bill of fare did not please them , they must have dainties ; Numb . 11.18 . Who shall give us flesh to eat ? God had given them Manna , he fed them with a Miracle from Heaven , but their wanton Pallats craved more , they must have Quails ; God let them have their desire , but they had sower sawce to their Quails ; Psal. 78.31 . While the meat was yet in their mouths , the wrath of God came upon them and slew them . Rachel was importunate in her desires for a Child , Gen. 30.1 . Give me children or I dye : God let her have a Child , but it was a Benoni , a Son of Sorrow , it cost her her Life in bringing forth ; Gen. 35.18 . We must pray for outward things with submission to Gods Will , else they come in anger . 2. When we pray for things pertaining to this Life , we must desire Temporal things for Spiritual ends ; we must desire these things to be as helps in our journey to Heaven . If we pray for Health , it must be that we may improve this talent of Health for Gods Glory , and may be fitter for his Service . If we pray for a competency of Estate , it must be for an holy end , that we may be kept from the temptations which Poverty usually exposeth to , and that we may be in a better capacity to sow the golden seeds of Charity , and relieve such as are in want . Temporal things must be prayed for , for Spiritual ends . Hannah prayed for a Child , but it was for this end , that her Child might be devoted to God ; 1 Sam. 1.11 . O Lord , if thou wilt remember me , and wilt give unto thine hand-maid a man child , then I will give him unto the Lord all the dayes of his life . Many pray for outward things , only to gratifie their sensual appetite : The ravens cry for food ; Psal. 147.9 . To pray for outward things only to satisfie Nature , is to cry rather like Ravens than Christians . We must have an higher end in our Prayers , we must aim at Heaven , while we are praying for Earth : And must we pray for Temporal things for Spiritual ends , that we may be fitter to serve God , then how wicked are they , who beg Temporal Mercies that they may be more inabled to sin against God ; Iam. 4.3 . Ye ask that ye may consume it upon your lusts . One Man is sick and he prays for Health that he may be among his Cups and Harlots ; another prays for an Estate , he would not only have his Belly filled but his Barns , and why would he be rich , that he may raise his Name , or that having more power in his hand , he may now take a fuller revenge on his enemies . This is impiety joyned with impudence ; to pray to God to give us Temporal things that we may be the better inabled to serve the Devil . VSE . If we are to pray for Temporal good things , then how much more for Spiritual ; if we are to pray for Bread , then how much more for the Bread of Life ; if for Oyl , then how much more for the Oyl of gladness ; if we pray to have our hunger satisfied , much more should we pray to have our Souls saved . Alas , what if God should hear our Prayers , and grant us these Temporal things , and no more , what were we the better ? What is it to have Food and want Grace ; what is it to have the back clothed and the Soul naked ; to have a South land and want the living springs in Christs Blood , what comfort could that be ? O therefore let us be earnest for Spiritual Mercies . Lord , do not only feed me , but sanctifie me , rather an Heart full of Grace than an House full of Gold : If we are to pray for daily Bread , the things of this Life , much more for the things of the Life that is to come . 3. From this word give , I note , That they who God hath given a large measure of outward things to , yet we must pray , Give us daily Bread. And this may answer a Question . Quest. Some may say , we have an Estate already , and what need we pray , Give us daily Bread ? Answ. Supposing we have a plentiful Estate , yet we need make this Petition , Give us Bread : And that upon a double account . ( 1. ) That we may have a Blessing upon our Food , and all that we enjoy : Psalm 132.5 . I will bless her provision . Man lives not by bread alone , but by every word which proceedeth out of Gods mouth ; Matth. 4.4 . what is that but a word of Blessing ? Though the Bread is in our hand , yet the Blessing is in Gods hand , and it must be fetch'd out of his hand by Prayer : Well therefore may rich Men pray , Give us our Bread , let it be seasoned with a Blessing . If God should with-hold a Blessing , nothing we have would do us good ; our Cloths would not warm us , our Food would not nourish us : Psal. 106.15 . He gave them their request , but sent leanness into their soul ; that is , they pined away , and their Meat did not nourish them . If God should with-hold a Blessing , what we eat would turn to bad humours , and hasten Death . If God doth not bless our Riches they will do us more hurt than good : Eccl. 5.13 . Riches kept for the owners thereof to their hurt . So that granting we have plentiful Estates , yet we had need pray , Give us our Bread ; let us have a Blessing with what we have . ( 2. ) Though we have Estates , yet we had need pray , give , that we may hereby engage God to continue these Comforts to us . How many Casualties may fall out ? How many have had Corn in their Barn , and a fire hath come on a sudden and consumed all ! How many have had losses at Sea , and great Estates boyled away to nothing ; Ruth 1.21 . I went out full , and the Lord hath brought me home again empty . Therefore tho' we have Estates yet we had need pray , Give us , Lord , give a continuance of these Comforts , that they may not before we are aware , take wings and fly from us . So much for this first word in the Petition , Give . Secondly , Vs. ] Give us . Quest. Why do we pray here in the plural ? Why give us ? Why is it not said , Give me ? Answ. To show that we are to have publick Spirits in Prayer ; we must not only pray for our selves but others ; both the Law of God , and the Law of Love bind us to this . We must love our Neighbours as our selves ; therefore we must pray for them as well as for our selves . Every good Christian hath a fellow-feeling of the wants and miseries of others , and he prays that God would extend his bounty to them ; especially he prays for the Saints , Eph. 6.18 . Praying alwayes for all Saints . These are Children of the Family . VSE I. Should we have publick Spirits in Prayer , Give us ; it reproves such narrow-spirited Men as move only within their own sphere , they look only at themselves but mind not the case of others ; they leave others out of their Prayers ; if they have daily Bread they care not though others starve ; if they are cloathed , they care not though others go naked . Christ hath taught us to pray for others , Give us ; but selfish persons are shut up within themselves , as the Snail in the shell , and never speak a word in Prayer for others : These have no commiseration or pity , they are like Iudas whose Bowels fell out . VSE II. Let us pray for others as well as for our selves , Give us : Vir bonus aliis prodest aeque ac sibi . Spiders work only for themselves , but Bees work for the good of others ; the more excellent any thing is , the more it operates for the good of others . The Springs refresh others with their chrystal streams ; the Sun inlightens others with its golden beams ; the more a Christian is enobled with Grace , the more he besiegeth Heaven with his Prayers for others . If we are Members of the Body Mystical , we cannot but have a sympathy with others in their wants , and this sympathy sets us a praying for them . David had a publick Spirit in Prayer , Psal. 125.4 . Do good , O Lord , unto those that be good : Though he begins the Psalm with Prayer for himself , Psal. 51.1 . Have Mercy upon me , O God , yet he ends the Psalm with Prayer for others , ver . 18. Do good in thy good pleasure unto Sion . VSE III. It is matter of Comfort to the Godly , who are but low in the World , yet they have the Prayers of Gods people for them , they pray not only for the increase of their Faith , but their Food , that God will give them Daily Bread. He is like to be rich who hath several stocks going ; so are they in a likely way to thrive who have the Prayers of the Saints going for them in several parts of the World. So much for this second word in the Petition , Give us . Thirdly , The thi●● word in the Petition is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This day . ] We pray not give us Bread for a month , or a year , but a day ; Give us this day . Quest. Is it not lawful to lay up for afterwards ? Doth not the Apostle say , He who provides not for his Family is worse than an Infidel ; 1 Tim. 5.8 . Answ. 'T is true , it is lawful to lay up for Posterity , but our Saviour hath taught us to pray , Give us this day our bread , for two Reasons : 1. That we should not have carking care for the future . We should not set our Wits upon the tenter , or torment our selves how to lay up great Estates ; if we do vivere in diem , if we have but enough to supply for the present it may suffice ; Give us this day : Take no thought for to morrow , Matth. 6.34 . God fed Israel with Manna in the wilderness , and he fed them from hand to mouth ; sometimes all their Manna was spent , and if any one had asked them where they would have their break-fast next morning , they would have said , our care is only for this day , God will rain down what Manna we need : If we have Bread this day , do not distrust Gods Providence for the future . 2. Our Saviour will have us pray , Give us bread this day , to teach us to live every day as if it were our last . We are not to pray give us Bread to morrow , because we do not know whether we shall live while to morrow ; but Lord give us this day , it may be our last day we shall live , and then we shall need no more . VSE . If we pray for Bread only for a day , Give us this day , then you who have great Estates have cause to be thankful , you have more than you pray for ; you pray but for Bread for one day , and God hath given you enough to suffice you all your life . What a bountiful God do you serve ! Two things may make rich Men thankful , 1. God gives them more than they deserve : 2. God gives them more than they pray for . Fourthly , The fourth thing in the Petition is , Our bread . ] Quest. Why is it called our Bread , when it is not ours but Gods ? Answ. 1. We must understand it in a qualified sense ; it is our Bread being gotten by honest industry . There are two sorts of Bread that cannot properly be called our Bread. ( 1. ) The Bread of Idleness . ( 2. ) The Bread of Violence . ( 1. ) The Bread of Idleness : Prov. 31.27 . She eateth not the bread of idleness . An idle Person doth vivere aliena quadra , he lives at another bodies cost , and is at their finding , Prov. 1.25 . His hands refuse to labour . We must not be as the Drones which eat the honey that other Bees have brought into the hive : If we eat the bread of Idleness , this is not our own bread : 2 Thess. 3.11 , 12. There are some that walk disorderly , working not at all , such we command that they work , and eat their own bread . The Apostle gives us this hint , that such as live idly do not eat their own Bread. ( 2. ) The Bread of Violence . We cannot call this our Bread , for it is taken away from others . That which is gotten by stealth or fraud , or any manner of extortion , is not our Bread , it belongs to another . He who is a bird of prey , who takes away the Bread of the Widow and Fatherless , he eats that Bread which is none of his , nor can he pray for a Blessing upon it : Can he pray God to bless that which he hath gotten unjustly ? 2. It is called our Bread by vertue of our Title to it . There is a twofold title to Bread. ( 1. ) A Spiritual Title : In and by Christ we have a right to the Creature , and may call it our Bread. As we are Believers we have the best Title to Earthly things , we hold all in capite , 1 Cor. 3.22 . All things are yours ; by what Title ? Ye are Christs . ( 2. ) A Civil Title , which the Law confers on us : To deny Men a Civil Right to their Possessions , and make all common , it opens the door to Anarchy and Confusion . VSE . See the priviledge of Believers , they have both a Spiritual and a Civil Right to what they possess : They who can say Our Father , can say our Bread. Wicked Men tho' they have a Legal right to what they possess , yet not a Covenant right ; they have it by Providence not by Promise ; with Gods leave , not with his Love. Wicked Men are in Gods eye no better than usurpers , all they have , their Money and Land , is like Cloth taken up at the Drapers which is not paid for ; but this is the sweet priviledge of Believers , they can say , our Bread : Christ being theirs , all is theirs . O how sweet is every bit of Bread dip'd in Christs Blood ! How well doth that Meat relish which is a pledge and earnest of more ! The Meal in the barrel is an earnest of our Angels food in Paradise . Here is the priviledge of Saints , they have a right to Earth and Heaven . Fifthly , The fifth and last thing in this Petition is , the thing we pray for , Daily Bread. ] Quest. What is meant by Bread ? Answ. Bread here by a Synechdoche speciei pro genere , is put for all the Temporal Blessings of this Life , Food , Fuel , Clothing ; Quicquid nobis conducit ad bene esse , Aust. whatever may serve for Necessity , or sober Delight . VSE . Learn to be contented with that allowance God gives us . If we have Bread , a competency of these outward things , let us rest satisfied . We pray but for Bread , Give us our daily Bread , we do not pray for superfluities , not for Quails or Venison , but for Bread , that which may support Life . Tho' we have not so much as others , so full a Crop , so rich an Estate , yet if we have the staff of Bread to shore us up from falling , let us be content ; most people are herein faulty . Tho' they pray that God would give them Bread ( so much as he sees expedient for them ) yet they are not content with Gods allowance , but over-greedily covet more , and with the daughters of the Horsleach , cry , Give , give , Prov. 30.15 . this is a vice Naturally ingrafted in us . Many pray Agurs first Prayer , Give me not Poverty , but few pray his last Prayer , Give me not Riches , Prov. 30.8 . they are not content with daily Bread , but have the dry dropsie of Covetousness , they are still craving for more ; Hab. 2.5 . Who enlargeth his desire as hell , and is as death , and cannot be satisfied . There are , saith Solomon , four things say , it is not enough , Prov. 30.15 . the grave , the barren womb , the earth , the fire ; and I may add a fifth thing , the Heart of a covetous Man. Such as are not content with daily Bread , but thirst insatiably after more , will break over the hedge of Gods Command , and to get Riches will stick at no sin ; Cui nihil satis est , eidem nihil turpe , Tacitus ; therefore Covetousness is called a Radical Vice , 1 Tim. 6.10 . The root of all evil . Quid non mortalia pectora cogit , auri sacra fames ? The word for Covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies an inordinate desire of getting ▪ Covetousness is not only in getting Riches unjustly , but in loving them inordinately : This is a key opens the door to all sin . It causeth 1. Theft : Achans covetous humour made him steal that wedge of Gold which cleft asunder his Soul from God ; Iosh. 7.21 . 2. It causeth Treason : What made Iudas betray Christ ? It was the thirty pieces of Silver , Matth. 26.15 . 3. It produceth Murder : It was the inordinate love of the Vineyard made Ahab conspire Naboths death , 1 Kings 21.13 . 4. It is the root of Perjury : 2 Tim. 3.3 . Men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covetous , and it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truce-breakers : Love of Silver will make Men take a false-Oath , and break a just Oath . 5. It is the spring of Apostasie : 2 Tim. 4.10 . Demas hath forsaken me , having loved this present world . He did not only forsake Pauls company , but his Doctrine . Demas afterwards became a Priest in an Idol Temple , saith Dorotheus . 6. Covetousness will make Men Idolaters : Col. 3.5 . Covetousness which is idolatry . Tho' the covetous Man will not worship graven Images in the Church , yet he will worship the graven Image in his Coyn. 7. Covetousness makes Men give themselves to the Devil . Pope Sylvester the Second did sell his Soul to the Devil for a Popedom . Covetous persons forget this Prayer , Give us daily Bread , that which may satisfie Nature , but they are insatiable in their desire . O let us take heed of this dry Dropsie , Heb. 13.5 . Be content with such things as ye have . Natura parvo dimittitur , Sen. That we may be content with daily Bread , that which God in his Providence carves out to us , and not covet or murmur ▪ let me propose these things . 1. God can bless a little , Exod. 23.24 . He will bless thy Bread and thy Water : A Blessing put sweetness into the least Morsel of Bread , 't is like Sugar in Wine , Psal. 132.15 . I will bless her Provision . Daniel and the three Children eat Pulse ( which was a coarse Fare ) yet they look'd fairer then those which did eat of the Kings Meat , Dan. 1.15 . whence was this ? God did infuse a more then ordinary Blessing into the ●ulse ; Gods Blessing was better then the Kings Venison , a piece of Bread with Gods Love is Angels Food . 2. God who gives us our allowance , knows what quantity of these outward things is fittest for us ; a smaller provision may be fitter for some , Bread may be better then Dainties ; every one cannot bear an high Condition , no more then a weak Brain can bear heady wine ; hath one a larger proportion of worldly things , God sees he can better manage such a Condition ; he can order his Affairs with discretion , which pe●haps another cannot ; as he hath a large Estate , so he hath a large heart to do good , which perhaps another hath not ; this should make us content with a shorter Bill of Fare ; Gods Wisdom is that we must acquiesce in , he sees what is best for every one , that which is good for one may be bad for another . 3. In being contented with daily Bread , that which God carves to us , though it be a lesser piece , much grace is seen in this ; all the Graces act their part in a contented Soul ; as the holy Ointment was made up of several Spices , Myrrhe , Cinamon , Cassia , Exod. 30.23 . so contentment hath in it a mixture of several Graces , there is Faith , a Christian believes God doth all for the best ; and Love , which thinks no evil , but takes all God doth in good part ; and Patience , submitting chearfully to what God orders wisely : God is much pleased to see so many graces at once sweetly exercised , like so many bright Stars shining in a Constellation . 4. To be content with daily Bread : The allowance God gives , though but sparingly , doth keep us from many Temptations , which discontented Persons fall into , when the Devil sees a Person just of Israels humour , not content with Manna , but must have Quails , saith Satan , here is good fishing for me ; Satan oft tempts discontented ones to murmuring , and to unlawful means , cozening and defrauding ; and he who increaseth an Estate by indirect means , fluffs his Pillow with Thorns , and his head will lye very uneasie when he comes to dye : If you would be freed from the Temptations which discontent exposeth to , be content with such things as ye have , bless God for daily Bread. 5. What a rare and admirable thing it is to be content with daily bread , though it be coarse , and though there be but little of it ; a Christian though he hath but a viaticum , a little meal in the barrel , yet he hath that which gives him content ; what he hath not in the Cupboard , he hath in the Promise ; that bit of bread he hath is with the love of God , and that sawce makes it relish sweet , that little Oyl in the Cruse is a Pledge and Earnest of those Dainties he shall tast of in the Kingdom of God ; this makes him content : What a rare and wonderful thing is this , it is no wonder to be content in Heaven , when we are at the Fountain-Head , and have all things we can desire ; but to be content when God keeps us to short Commons , and we have scarce dayly bread , this is a wonder : VVhen grace is crowning , it is no wonder to be content , but when grace is conflicting with straits now to be content is a glorious thing indeed , and deserves the Garland of Praise . 6. To make us content with daily Bread : Though God straitens us in our allowance , think seriously of the danger that is in an high prosperous Condition ; some are not content with daily bread , but desire to have their Barns filled , and heap up Silver as dust ; this proves a snare to them , 1 Tim. 6.10 . They that will be rich fall into a snare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophilact . Pride , Idleness , VVantonness , are the three worms that usually breed of Plenty ; Prosperity oft deafens the ear against God , Ier. 22.21 . I spake to thee in thy Prosperity , but thou saidst , I will not hear . Soft pleasures harden the heart : In the Body the more fat , the less blood in the Veins , and the less Spirits ; the more outward plenty often the less Piety . Prosperity hath its Honey , and also its Sting : Prosperity like the full of the Moon makes many Lunatick : The Pastures of Prosperity are rank and surfeiting . Anxious care is the malus Genius , the evil Spirit that haunts the rich Man , and will not let him be quiet ; when his Chests are full of Money his heart is full of care , either how to manage , or how to encrease , or how to secure what he hath gotten : Sunshine in pleasant , but sometimes it scorcheth : Should not this make us content with that allowance God gives ; if we have daily bread though not dainties ; think of the Danger of Prosperity ; the spreading of a full Table may be the spreading of a snare : Many have been sunk to Hell with golden Weights : The ferry Man takes in all Passengers , that he may encrease his Fare , and sometimes to the sinking of the boat . 1 Tim. 6.9 . They that will be rich fall into many hurtful Lusts , which drown them in Perdition . The Worlds golden Sands are Quicksands ; this may make us take our daily bread , though it be but coarse , contentedly ; what if we have less food , we have less snare , if less dignity , less danger ; as we want the rich Provisions of the World , so we want the Temptations . 7. If God keeps us to a spare diet , if he give us less Temporals , he hath made it up in Spirituals ; he hath given us the Pearl of Price , and the holy anointing . 1. The Pearl of Price , the Lord Jesus , he is the quintessence of all good things ; to give us Christ is more then if God had given us all the world ; God can make more worlds , but he hath no more Christs to bestow ; he is such a golden mine that the Angels cannot dig to the bottom ; Eph. 3.8 . From Christ we have Justification , Adoption , Coronation : The Sea of Gods Mercy in giving us Christ ( saith Luther ) should swallow up all our wants . 2. The holy Unction , God hath anointed us with the graces of his Spirit : Grace is a seed of God , a blossom of Eternity ; the graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Damascen , the impressions of the divine Nature , Stars to enlighten us , Spices to perfume us , Diamonds to enrich us ; and if God hath adorned the hidden Man of the heart with these sacred Jewels , it may well make us content , tho' we have but short Commons , and that coarse too . God hath given his People better things then Corn and Wine , he hath given them that which he cannot give in anger , and which cannot stand with Reprobation , and they may say as David , Psal. 16.6 . The lines are fallen to them in pleasant places , and they have a goodly heritage . I have read of Didimus and Anthony , Didimus was a blind Man , but very holy ; Anthony ask'd him if he was not troubled for the want of his eyes , he told him he was ; why said Anthony , are you troubled you want that which Flyes and Birds have , when you have that which Angels have : So I say to Christians , if God hath not given you the Purse , he hath given you his Spirit , if you want that which rich Men have , God hath given you that which Angels have , and are you not content ? 8. If you have but daily bread enough to suffice nature , be content , consider it is not having abundance makes the life always comfortable ; it is not a great Cage will make the Bird sing ; a competency may breed contentment , when having more may make one less content : A staff may help the Traveller , but a bundle of staffs will be a burden to him . A great Estate may be like a long trayling garment , more burdensome then useful : Many that have great incomes and revenues have not so much comfort in their Lives , as some that go to their hard labour . 9. If you have less daily bread , you will have less account to give : The Riches and Honours of the World like Alchimy make a great show , and with their glistering dazle Mens eyes ; but they do not consider the great account they must give to God , Luke 16.2 . Give an account of thy Stewardship . What good hast thou done with thy Estate ? hast thou as a good Steward traded thy golden Talents for Gods glory ? hast thou honoured the Lord with thy Substance ? the greater Revenues the greater Reckonings ; this may quiet and content us , if we have but little daily bread , our account will be less . 10. You that have but a small competency in these outward things , your provisions are short , yet you may be content , to consider how much you look for hereafter : God keeps the best Wine till last : What though now you have but a small pittance , and are fed from hand to mouth , you look for an eternal Reward , white Robes , sparkling Crowns , Rivers of Pleasure : A Son is content though his Father gives him but now and then a little Money , as long as he expects his Father should settle all his land upon him at last . If God give you but a little at present , yet you look for that glory which eye hath not seen ; may not you be content ? The World is but a Diversorium , a great Inn ; if God give you but sufficient to pay for your Charges in your Inn , you may be content , you shall have enough when you come to your own Country . Quest. How may we be content though God cut us short in these Externals ; though we have but little daily bread , and coarse ? Resp. 1. Think with our selves some have been much lower then we , who have been better then we : Iacob an holy Patriarch goes over Iordan with his Staff , and lived in a mean condition a long time , he had the Clouds for his Canopy , and Stone for his Pillow : Moses that might have been rich , some Historians say , Pharaoh's Daughter adopted him for her Son , because King Pharaoh had no Heir , and so Moses was like to have come to the Crown , yet leaving the Honours of the Court , in what a low mean condition did he live in when he went to Iethro his Father-in-Law ? Musculus famous for Learning and Piety was put to great Straits , he was put to dig in a Town ditch , and had scarce daily bread , yet content . Nay , Christ , who was Heir of all , yet for our sakes became poor , 2 Cor. 8.9 . Let all these Examples make us content . 2. Let us labour to have the Interest cleared between God and our Souls ; he who can say , My God , hath enough to rock his heart quiet in the lowest condition ; what can he want who hath El-Shaddai , the all-sufficient God for his portion ; though the nether-Springs fail , yet he hath the upper-Springs ; though the bill of fare grow short , yet an Interest in God is a Pillar of Support to us , and we may with David encourage ourselves in the Lord our God. Mat. 6.12 . And forgive us our Debts , as we forgive our Debtors . BEfore I speak strictly to the Words , I shall take notice , 1. That in this Prayer there is but One Petition for the Body , Give us our daily Bread , but two Petitions for the Soul. Forgive us our Trespasses , lead us not into Temptation , but deliver us from Evil ; Hence observe , that we are to be more careful for our Souls , than for our Bodies . More careful for Grace , than daily Bread , more desirous to have our Souls saved , than our Bodies fed : in the Law , the Weight of the Sanctuary was twice as big as the common weight : to typify , that Spiritual Things must be of far greater Weight with us than Earthly . The Excellency of the Soul , may challenge our Chief Care about it . 1. The Soul is an immaterial Substance , it is an heavenly Spark , lighted by the Breath of God. It is the more refined spiritual Part of Man , it is of an Angelical Nature ; it hath some faint resemblance of God. The Body is the more dreggish part , it is but the Cabinet which ( though curiously wrought ) the Soul is the Jewel ; the Soul is near a-kin to Angels , it is Capax beatitudinis , capable of Communion with God in Glory . 2. It is immortal ; it doth never expire . It can act without the Body , tho' the Body dissolve into Dust , the Soul lives , Luk. 12.4 . The Essence of the Soul is Eternal , it hath a beginning , but no end : It is a Blossom of Eternity . Sure then if the Soul be so Ennobled and Dignifi'd , more care should be taken about the Soul than the Body . We make but One Petition for the Body , but Two Petitions for the Soul. Vse . 1. It reproves them that take more care for their Bodies , than their Souls . The Body is but the brutish part , yet they take more care , 1. about dressing their Bodies , than their Souls . They put on their best Cloaths , are dressed in the Richest Garb , but care not how naked or undrest their Souls are ; they do not get the Jewels of Grace , to adorn their inner Man. 2. About feeding their Bodies , than their Souls , they are Caterers for the Flesh , they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make Provision for the Flesh , Rom. 13.14 . they have the best Diet , but let their Souls starve . As if one should feed his Hawk , but let his Child starve . The Body must sit in the Chair of State , but the Soul , that princely thing , is made a Lacky to run on the Devil's Errand . Vse 2. Let us be more careful for our Souls . — Omnia si perdas animam servare memento . If it be well with the Soul , it shall be well with the Body . If the Soul be gracious , the Body shall be glorious , for it shall shine like Christ's Body . Therefore 't is Wisdom to look chiefly to the Soul , because in saving the Soul , we secure the Happiness of the Body . And , we cannot shew our Care for the Soul more , than in taking all Seasons for our Souls , Reading , Praying , Hearing , Meditating . O look to the Main Chance , let the Soul be chiefly tended , the loss of the Soul would be fatal , other Losses may be made up again . If one loseth his Health , he may recover it again , if he lose his Estate , he may get it up again , but if he lose his Soul , this Loss can never be made up again . The Merchant that ventures all he hath in one ship if that ship be lost , he is quite broken . 2. From the Connexion in the Text , assoon as Christ had said , Give us daily Bread , he adds , and forgive us . Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread , to shew us , that tho' we have daily Bread , yet all is nothing without Forgiveness . If our sins be not pardoned , we can take but little comfort in our Food . As it is with a man that is condemned , tho' you bring him meat in Prison , yet he takes little comfort in it without a pardon . So tho' we have Daily Bread , yet it will do us no good , unless Sin be forgiven . What tho' we should have Manna , which was call'd Angels Food , tho' the Rock should pour out Rivers of Oyl , Iob 29.6 . all is nothing unless sin be done away . When Christ had said , give us our Daily Bread , he presently adds , and forgive us our Trespasses . Daily Bread may satisfie the Appetite , but forgiveness of sin ▪ satisfies the Conscience . Vse 1. It condemns the Folly of most People : If they have Daily Bread , the delicious things of this Life , they look no further , they are not sollicitous for the pardon of sin . If they have that which feeds them , they look not after that which should Crown them . Alas , you may have Daily Bread , and yet perish . The Rich man in the Gospel had Daily Bread , nay , he had Dainties , he fared deliciously every day , but in Hell he lift up his Eyes , Luk. 16.19 . Vse 2. Let us pray that God would not give us our Portion in this Life , that he would not put us off with daily Bread , but that he would give us Forgiveness . This is the sawce that would make our Bread Relish the sweeter . A Speech of Luther , Valde protestatus sum me nolle si● satiari ab illo . I did solemnly protest , that God should not put me off with outward things . Be not content with that which is common to the bruit Creatures , the Dog or Elephant to have your Hunger satisfi'd , but besides daily Bread , get pardon of Sin. A drop of Christ's Blood , a dram of forgiving Mercy , is infinitely more valuable , than all the Delights under the Sun. Daily Bread may make us live comfortably , but forgiveness of Sin will make us die comfortably . So I come to the words of the Petition , Forgive us our Debts , &c. 1. Here is a Term given to Sin , it is a Debt . 2. The confessing the Debt , Our Debts . 3. A Prayer , forgive us . 4. A Condition on which we desire Forgiveness , as we forgive our Debtors . I shall speak of the Term given to Sin , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Debt , that which is here called a Debt , is called Sin ▪ Luk. 11.4 . forgive us our sins . So then sin is a Debt , and every sinner is a Debtor . Sin is compar'd to a Debt of ten thousand Talents , Mat. 18.24 1. Why is sin call'd a Debt ? 2. Wherein sin is worse than other Debts we contract ? 3. Wherein sinners have the property of bad Debtors ? Q. 1. Why is Sin call'd a Debt ? Answ. Because it so fitly resembles it . 1. A Debt ariseth upon non-payment of Money , or the not paying that which is ones due . So we owe to God exact Obedience , and not paying what is due , thus we come to be in debt . 2. As in case of non-payment , the Debtor goes to Prison . So by our sin , we become guilty , and stand oblig'd to God's Curse and Damnation . Tho' God doth a while grant a sinner a Reprieve , yet he stands bound to eternal Death , if the Debt be not forgiven . 2. In what sence sin is the worst Debt ? Answ. 1. Because we have nothing to pay ; if we could pay the Debt , what need we pray , forgive us ? We can't say , as he in the Gospel , Have patience with me , and I will pay thee all , we can pay neither Principal nor Interest . Adam made us all Bankrupts ; in Innocency Adam had a stock of Original Righteousness to begin the world with , he could give God personal and perfect Obedience ; but by his sin , he is quite broke , and hath beggar'd all his Posterity . We have nothing to pay , all our Duties are mixed with sin , and so we cannot pay God in currant Coyn. 2. Sin is the worst Debt , because it is against an Infinite Majesty . An Offence against the Person of a King , is Crimen laesae Mojestatis , it doth inhance and aggravate the Crime . Sin wrongs God , and so it is an Infinite Offence . The schoolmen say , Omne peccatum contra conscientiam est quasi Deicidium . Every known sin strikes at the God-head . The sinner would not only unthrone God , but un-God him , this makes the Debt infinite . 3. Sin is the worst Debt , because it is not a single , but a multiplied Debt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgive us our Debts ; we have debt upon debt , Ps. 40 12. Innumerable Evils have compassed me about . We may as well reckon all the drops in the Sea , as reckon all our spiritual Debts ; we cannot tell you how much we owe. A man may know his other debts , but we cannot number our spiritual Debts . Every vain Thought is a sin , Prov. 24.9 . the thought of Foolishness is sin , and what swarms of vain Thoughts have we ? The first rising of Corruption , tho' it never blossom into outward Act , is a sin , then who can understand his Errors ? we do not know how much we owe to God. 4. Sin is the worst Debt , because it is an inexcusable Debt in two Respects . 1. There is no denying the Debt . 2. There is no shifting it off . 1. There is no denying the Debt , other debts men may deny , if Money be not paid before Witness , or if the Creditor lose the Bond , the Debtor may say he owes him nothing ; but there 's no denying this debt of Sin. If we say we have no Sin , God can prove the Debt , Psal. 50.21 . I will set thy sins in order before thee . God writes down our Debts in his Book of Remembrance , and God's Book , and the Book of Conscience do exactly agree , so that this Debt cannot be denied . 2. There is no shifting off the Debt : other Debts may be shifted off . 1. We may get Friends to pay them ; but neither Man nor Angel can pay this Debt for us . If all the Angels in Heaven should go to make a Purse , they cannot pay one of our Debts . 2. In other Debts , men may get a Protection , so that none can touch their Persons , or sue them for the Debt ; but who shall give us a Protection from God's Justice ? Iob 10.7 . there is none that can deliver out of thine Hand . Indeed the Pope pretends , that his Pardon shall be mens Protection , and now God's Justice shall not sue them , but that is only a Forgery , and cannot be pleaded at God's Tribunal . 3. Other Debts , if the Debtor dies in Prison , cannot be recovered , death frees them from debt . But if we die in debt to God , He knows how to recover it ; as long as we have Souls to strain on , God will not lose his Debt . Not the death of the Debtor , but the death of the Surety pays a sinners Debt . 4. In other debts , men may fly from their Creditor , leave their Countrey , and go into forrain Parts , and the Creditor cannot find them : but we cannot fly from God. God knows where to find all his Debtors ▪ Ps. 139.7 . Whether shall I fly from thy Presence ? If I take the wings of the morning , and dwell in the utmost parts of the Sea , there shall thy right hand hold me . 5. Sin is the worst debt , because it carries men in case of non-payment , to a worse Prison than any upon Earth , to a fiery Prison , and the sinner is laid in worse Chains , Chains of Darkness , where the sinner is bound under Wrath for ever . Quest. 3. Wherein we have the properties of bad Debtors ? 1. A bad debtor doth not love to be called to Account . There 's a day comeing , when God will call all his Debtors to Account , Rom. 14.12 . so then every man shall give an Account for himself to God , but we play away the time , and do not love to hear of the day of Judgment . We love not that Ministers should put us in mind of our debts , or speak of the day of Reckoning . What a confounding Word will that be to a secure sinner , redde Rationem , Give an Account of your Stewardship . 2. A bad debtor is unwilling to confess his debt , he will put it off , or make less of it . So we are more willing to excuse sin , than confess it . How hardly was Saul brought to Confession , 1 Sam. 15.20 . I have obeyed the voice of the Lord , but the People took of the spoil . He rather excuseth his sin , than confesseth it . 3. A bad debtor is apt to hate his Creditor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Debtors wish their Creditors dead . So wicked men naturally hate God , because they think he is a just Judge , and will call them to Account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God-Haters The debtor doth not love to see his Creditor . Vse 1. It reproves them who are loth to be in debt , but make no reckoning of sin , which is the greatest Debt ; they use no means to get out of it , but run still further in debt to God. We would think it strange , if Writs or Warrants were out against a man , or a Iudgment granted to seize his Body and Estate , yet he is secure and regardless , as if he were unconcerned . God hath a Writ out against a sinner , nay many Writs , for Swearing , Drunkenness , Sabbath-breaking , yet the sinner eats and drinks , and is quiet , as if he were not in debt ; what Opium hath Satan given men ? Vse 2. Exh. If Sin be a Debt , 1. Let us be humbled . The name of Debt ( saith St. Ambrose ) is Grave Vocabulum , grievous . Men in debt are full of Shame , they lie hid , and do not care to be seen . A Debtor is ever in fear of Arrest . Canis latrat , & Cor palpitat . O let us blush and tremble , who are so deeply indebted to God. A Roman dying in debt , Augustus the Emperour sent to buy his Pillow , because ( saith he ) I hope it hath some Vertue in it , to make me sleep , on which a man so much in debt could take his Ease : we that have so many spiritual Debts lying upon us , how can we be at rest , till we have some hope that they are discharged . 2. Let us Confess our Debt . Let us acknowledge that we are run in Arrears with God , and deserve that he should follow the Law upon us , and throw us into Hell-Prison . By Confession we give Glory to God , Iosh. 7.19 . My Son , give Glory to the God of Israel , and make Confession to him . Say that God were Righteous , if he should strain upon all we have ; If we confess the debt , God will forgive it . 1 Ioh. 1.9 . If we confess our sins , he is just to forgive ; do but confess the Debt , and God will cross the Book , Ps. 32.5 . I said I will confess my Transgression to the Lord , and thou forgavest me . 3. Labour to get our spiritual Debts paid , that is , by our Surety Christ. Say , Lord , have patience with me , and Christ shall pay thee all . He hath laid down an infinite Price . The Covenant of Works would not admit of a Surety , it demanded Personal Obedience . But this Priviledge we have by the Gospel , which is a Court of Chancery to relieve us , that if we have nothing to pay , God will accept of a Surety . Believe in Christ's Blood , and the debt is paid . Luk 11.4 . And forgive us our sins , for we also forgive every one that is indebted to us . IN the Words are two Parts . 1. A Petition , forgive us our Sins . 2. A Condition , for we also forgive every one that is indebted to us . Our forgiving others is not a Cause of God's forgiving us , but it is a Condition , without which God will not forgive us . 1. I begin with the first , the Petition , Remitte nobis peccata nostra , Forgive us our Sins . A Blessed Petition ! the ignorant world say , who will shew us any good ? Ps. 4.6 . meaning , a good Lease , a good Purchase ; but our Saviour here teacheth us to pray for that which is more noble , and will stand us in more stead , the pardon of sin , Forgive us our Sins . Forgiveness of sin , is a Primary Blessing , it is one of the first Mercies God bestows , Ezek. 36.25 . I will sprinkle clean water upon you , that is , Forgiveness . When God pardons there is nothing he will stick at to do for the Soul. He will Adopt , Sanctifie , Crown . Quest. 1. What Forgiveness of Sin is ? Resp. It is God's passing by Sin , Micah 7.18 . his wiping off the score ; and giving us a Discharge . The nature of Forgiveness will more clearly appear , 1. By opening some Scripture-phrases . 2. By laying down some divine Aphorisms and Positions . 1. By opening some Scripture-phrases . 1. To forgive Sin is to take away Iniquity , Iob 7.21 . Why dost not thou take away mine Iniquity ? The Hebrew Word Vethagnabir , signifies to lift off . 'T is a Metaphor taken from a man that carries an heavy Burden ready to sink him , and another comes and lifts off this Burden . So when the heavy burden of sin is on us , God in pardoning , lifts off this burden from the Conscience , and lays it upon Christ. Isa. 53.6 . He hath laid on him the Iniquity of us all . 2. To forgive sin is to Cover sin . Ps. 85.2 . Thou hast covered all their sin . This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence , so as he sees it not , but he doth so cover it , as he will not impute it . 3. To forgive sin is to blot it out , Isa. 43.25 . I am he that blotteth out thy Transgressions . The Hebrew Word Mecha , to blot out , alludes to a Creditor , who when his Debtor hath paid him , blots out the debt , and gives him an Acquittance . So God when he forgives sin , blots out the Debt , he draws the red Lines of Christ's Blood over our sins , and so crosseth the Debt-Book . 4. To forgive sin , is for God to scatter our sins as a Cloud , Isa. 44.22 . I have blotted out as a thick Cloud your Transgressions . Sin is the Cloud interposeth , God dispels the Cloud , and breaks forth with the light of his Countenance . 5. To forgive sin , is for God to cast our sins into the depths of the Sea. Micah 7.19 . which implies Gods burying , them out of sight , that they shall not rise up in judgment against us . Thou wilt cast all their sins into the depths of the Sea. God will throw them in not as Cork that riseth again , but as Lead that sinks to the bottom . 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions . Aphorism 1. Every sin is Mortal , and needs Forgiveness ; I say Mortal , that is , deserves death . God may relax the Rigour of the Law , but every sin merits Damnation . The Papists distinguish of Mortal Sins and Venial . Some sins are ex Surreptione , they creep unawares into the mind , ( as vain Thoughts , sudden Motions of Anger and Revenge ) these saith Bellarmine , are in their own nature venial ; it is true , the greatest sins are in one sence Venial , that is , God is able to forgive them , but the least sin is not in its own nature Venial , but deserves Damnation . We read of the Lusts of the Flesh , Rom. 13.14 . and the Works of the Flesh , Gal. 5.19 . the Lusts of the Flesh are sinful , as well as the Works of the Flesh. That which is a Transgression of the Law , merits damnation , but the first stirrings of Corruption are a breach of the Royal Law , Rom 7.7 . Prov. 24.9 . therefore they merit damnation . So that the least sin is mortal , and needs Forgiveness . Aphorism 2. It is God only that forgives sin . To pardon sin is one of the Iura Regalia , the Flowers of God's Crown , Mark 2.7 . Who can forgive sins , but God only ? It is most proper for God to pardon sin , only the Creditor can remit the debt . Sin is an Infinite Offence , and no finite Power can discharge an infinite Offence . That God only can forgive sin , I prove thus . No man can take away sin , unless he be able to infuse Grace , ( for as Aquinas saith ) with Forgiveness is always infusion of Grace ; but no man can infuse Grace , therefore no man can forgive sin . He only can forgive sin , who can remit the Penalty , but 't is only God's Prerogative-Royal to forgive sin . Object . 1. But a Christian is charged to forgive his Brother , Col. 3.13 . Forgiving one another . Answ. In all second table sins , there are two distinct things . 1. Disobedience against God. 2. Injury to Man. That which man is requir'd to forgive , is the wrong done to himself : but the wrong done to God ▪ he cannot forgive . Man may remit a Trespass against himself , but not a Transgression against God. Object . 2. But the Scripture speaks of the Power committed to Ministers to forgive sin , Iohn 20.23 . Whose soever sins ye remit , they are remitted unto them . Answ. Ministers cannot remit sin authoritatively , and effectively , but only declaratively . They have a special Office and Authority , to apply the Promises of pardon to broken Hearts . When a Minister sees one humbled for sin , yet is afraid God hath not pardoned him , and is ready to be swallowed up of Sorrow , in this case a Minister for the easing of this man's Conscience , may in the Name of Christ declare to him , that he is pardoned , the Minister doth not forgive sin by his own Authority , but as an Herald in Christ's Name ▪ pronounceth a man's pardon ; as it was with the Priest in the Law , God did Cleanse the Leper , the Priest only did Pronounce him clean : so it is God who by his Prerogative doth forgive sin , the Minister only pronounceth forgiveness to the sinner being Penitent . Power to forgive sin authoritatively in ones own name , was never granted to any mortal man. A King may pardon a man's Life , but not pardon his sin . Popes Pardons are insignificant , like Blanks in a Lottery , good for nothing but to be torn . Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace . There are some Acts of God , which declare his Power , as making and governing the World , other Acts that declare his Justice , as punishing the Guilty , other Acts that declare his Free-grace , as pardoning of sinners , Isa. 43.25 . I am He that blotteth out sin for my own name sake . As when a Creditor freely forgives a Debtor , 1 Tim. 1.15 . I obtained mercy . Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was all over besprinkled with Mercy . When God pardons a sin , he doth not pay a debt , but give a Legacy . Forgiveness is spun out of the Bowels of God's Mercy . There is nothing we can do , can deserve it . It is not our Prayers or Tears or good Deeds , can purchase pardon . When Simon Magus would have bought the Gift of the Holy Ghost with Money ; Thy Money ( saith Peter ) perish with thee , Acts 8.20 . So they , who think they can buy pardon of sin with their Duties and Alms , their money perish with them : Forgiveness is an Act of God's Free-grace , here he displays the Banner of Love. This is that will raise the Trophies of God's Glory , and will cause the Saints Triumph in Heaven , that when there was no Worthiness in them , when they lay in their Blood , God took pity on them , and held forth the Golden Scepter of Love in forgiving : Forgiveness is a golden Thread spun out of the Bowels of Free-grace . Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving , Christ's Blood is the outward Cause meriting Pardon . Ephes. 1.7 . In whom we have Redemption through his Blood. All Pardons are seal'd in Christ's Blood , the Guilt of sin was infinite , and nothing but that Blood which was of infinite Value could procure Forgiveness . Object . But if Christ laid down his Blood as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the price of our Pardon , then how can we say , God freely forgives sin ? if it be by purchase , how is it by Grace ? Answ. It was God's Free grace that found out a way of Redemption through a Mediator . Nay , God's Love appear'd more in letting Christ die for us , than if he had forgiven us without exacting any satisfaction . 2. It was Free-grace moved God to accept of the price paid for our sins . That God should accept a Surety , that one should sin , and another suffer , this was Free-grace . So that forgiveness of sin , though it be purchas'd by Christ's Blood , yet it is by Free-grace . Aphorism 5. In Forgiveness of sin , God remits the guilt and penalty , Remissa culpa remittitur poena . Guilt is an Obligation to Punishment , Guilt cries for Justice . Now God in forgiving doth indulge the sinner as to the Penalty . God seems to say to the sinner thus ; Tho' thou art fallen into the hands of my Justice , and deservest to die , yet I will take off the Penalty , whatever is charged upon thee , shall be discharged . When God pardons a Soul , he will not reckon with him in a purely vindictive way , he stops the Execution of Justice . Aphorism 6. By vertue of this Pardon , God will no more call sin into remembrance , Heb. 8.12 . Their Sins and Iniquities will I remember no more . God will pass an Act of Oblivion , he will not upbraid us with former Unkindnesses . When we fear God will call over our sins again after pardon , look into this Act of Indemnity , their Iniquities will I remember no more . God is said therefore to blot out our Sin. A man doth not call for a debt , when he hath crossed the book . When God pardons a man , his former Displeasure ceaseth , Hos. 14.4 . Mine Anger is turned away . Object . But God is angry with his pardoned ones ? Answ. Tho' a Child of God after pardon , may incur God's fatherly Displeasure , yet God's Iudicial Wrath is removed , tho' God may lay on the Rod , yet he hath taken away the Curse : Correction may befal the Saints , but not Destruction , Ps. 89.31 . My loving kindness I will not take away . Aphorism or Position 7. That sin is not forgiven , till it be repented of . Therefore they are put together , Luke 24.47 . Repentance and Remission ; Domine da poenitentiam , & posteà indulgentiam . Fulgentius . 9. Now in Repentance , there are three main Ingredients , and all these must be before Forgiveness . 1. Contrition . 2. Confession . 3. Conversion . 1. Contrition , or brokenness of Heart . Ezek. 7.16 . They shall be like Doves of the Valleys , all of them mourning every one for his Iniquity . This Contrition or rending of the Heart , is expressed , sometimes by smiting on the Breast , Luke 18.13 . sometimes by plucking off the Hair , Ezra 9.3 . sometimes by watering the Couch , Ps. 6.6 . but all Humiliation is not Contrition . Some have only pretended Sorrow for sin , and so have missed of Forgiveness . Ahab humbled himself , his Garments were Rent , not his Heart . Quest. What is that Remorse and Sorrow , which goes before Forgiveness of sin ? Answ. It is an Holy Sorrow , it is a grieving for sin Quatenus sin , as it is sin , as it is a dishonouring of God , and a defiling of the Soul. Tho' there were no Sufferings to follow , yet the true penitent would grieve for sin , Ps 51.3 . My sin is ever before me . This Contrition goes before Remission . Ier. 31.18 , 19. I repented , I smote upon my Thigh , is Ephraim my dear Son ? my Bowels are troubled for him , I will surely have mercy upon him . Ephraim is troubled for sinning , and God's Bowels were troubled for Ephraim , the Woman in the Gospel stood at Iesus's feet weeping , and a pardon followed , Luke 7.47 . Wherefore I say , her sins which are many , are forgiven her . The Seal is set upon the Wax when it melts , God seals his Pardons upon melting Hearts . 2. The second Ingredient into Repentance is Confession . Ps. 51.4 . Against thee , thee only have I sinned : this is not Auricular Confession . This the Papists make a Sacrament , and affirm , that without Confession of all ones sins in the Ears of a Priest , no man can receive forgivness of sin ; the Scripture is ignorant of it , nor do we read of any General Councel , til the Lateran Councel , which was about twelve hundred Years after Christ , did ever decree Auricular Confession . Object . But doth not the Scripture say , Iam. 5.15 . Confess your sins one to another ? Resp. This is absurdly brought for auricular Confession , for by this , the Priest must as well confess to the people , as the people to the Priest. The Sence of that place is , in case of publick Scandals , or private Wrongs ; here Confession is to be made to others : But chiefly , Confession is to be made to God , who is the Party offended . Against thee , thee only have I sinned ; Confession gives vent to Sorrow . Confession must be free without Compulsion , ingenuous , without Reserve , cordial , without Hypocrisy , the Heart must go along with the Confession . This Confession makes way for Forgiveness , Psal. 32.5 . I said I would confess my sin , and thou forgavest me . When the Publican and Thief on the Cross ▪ confessed they had that Pardon . The Publican smote upon his Breast , there was Contrition , and said , God be merciful to me a sinner , there was Confession ; he went away justifi'd , there was Forgiveness : And the Thief on the Cross , we indeed suffer justly , there was Confession ; and Christ absolv'd him before he died , Luke 23.41 . This day shalt thou be with me in Paradise . Which words of Christ , might occasion that Saying of St. Austin , Confession shuts the mouth of Hell , and opens the Gate of Paradise . 3. The third Ingredient in Repentance is Conversion , or turning from sin , Iudg. 10.15 . We have sinned , there was Confession , ver . 16. They put away their strange gods , there was Conversion , and it must be an universal Turning from sin , Ezek. 18.31 . Cast away from you all your Transgressions . You would be loth God should forgive only some of your sins . Would you have God forgive all , and will not you forsake all ? He that hides one Rebel , is a Traytor to the Crown : He that lives in one known sin , is a traiterous Hypocrite , and it must not only be a Turning from sin , but a Turning unto God. Therefore 't is call'd Repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 20.20 . Towards God. The Heart points towards God as the Needle to the North Pole. The Prodigal did not only leave his Harlots , but did arise and go to his Father , Luke 15.17 . This Repentance is the ready way to pardon , Isa. 55.7 . Let the wicked forsake his way , and turn to the Lord , and he will abundantly pardon . A King will not pardon a Rebel , whilst he continues in open Hostility . Thus you see Repentance goes before Remission . They who never repented , can have no ground to hope that their sins are pardoned . 7. Aphorism or Position is , that sin is not forgiven , till it be repented of . Caution , Not that Repentance doth merit the forgiveness of sin . To make Repentance satisfactory is popish , by Repentance we please God , but we do not satisfie him : Alas , Christ's Blood must wash our Tears . Repentance is a Condition , not a Cause ; God will not pardon for Repentance , nor yet without it . God Seals his pardons on melting Hearts . Repentance makes us prize pardon the more . He who cries out of his broken Bones , will the more prize the mercy of having them set again ; when there is nothing in the Soul but Clouds of Sorrow , and now God brings a pardon , ( which is a setting up a Rainbow in the Cloud , to tell the Soul the Flood of God's Wrath shall not overflow ) O what Joy , at the sight of this Rainbow ! the Soul now burns in love to God. 8. Aphorism or Position ; The greatest Sins come within the compass of Forgiveness , Incest , Sodomy , Adultery , Theft , Murder , which are Sins of the first magnitude ▪ yet these are pardonable . Paul was a Blasphemer , and so sinn'd against the first Table , a Persecutor , and so he sinn'd against the second Table ; yet he obtain'd Mercy , 1 Tim. 1.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was all besprinkled with Mercy . Zacheus an Extortioner , Mary Magdalen an unchast woman , out of whom seven Devils were cast . Manasseh who made the streets run with Blood , yet had their pardon . Some of the Iews , who had a hand in Crucifying of Christ were forgiven . God blots out not only the Cloud , but the thick Cloud , Isa 44.22 . Enormities as well as Infirmities ; the King in the Parable , forgave his Debtor that owed him ten thousand Talents , Mat. 18.27 . a Talent weighed three thousand Shekels , ten thousand Talents , contain'd almost twelve Tun of Gold. This was an Emblem of God's forgiving great Sins ; Isa. 1.18 . Tho' your Sins were as Scarlet , yet they shall be as white as Snow . Scarlet in the Greek is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twice dip'd , and the Art of Man cannot wash out the dye again . But tho' our sins are of a Scarlet-dye , God's Mercy can wash them away . The Sea can as well cover great Rocks , as little Sands . This I mention , that sinners may not despair : God counts it a Glory to him to forgive great Sins ; now Mercy and Love ride in Triumph , 1 Tim. 1.14 . The Grace of our Lord was exceeding abundant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was exuberant , it did overflow as Nilus . We must not measure God by our selves . God's Mercy excels our sins , as much as Heaven doth Earth , Isa. 55.9 . If great sinners could not be forgiven , then great sinners should not be preached to , but the Gospel is to be preached to all . If they could not be forgiven , it were a dishonour to Christ's Blood , as if the wound were broader than the Plaister . God hath first made great sinners broken Vessels , he hath broken their heart for sin , and then he hath made them golden Vessels , he hath filled them with the Golden Oyl of pardoning Mercy . This may encourage great sinners to come in and repent . Indeed the sin against the Holy Ghost is unpardonable , not but that there is Mercy enough in God to forgive it , but because he who hath committed this sin , will have no pardon . He despights God , scorns his Mercy , spills the Cordial of Christ's Blood , and tramples it under foot , he puts away Salvation from him ; but else the greatest sins are pardonable . When a poor sinner looks upon himself , and sees his Guilt , and when he looks upon God's Justice and Holiness , he falls down confounded , but here is that may be as Cork to the Net , to keep him from despair , if thou wilt leave thy sins and come to Christ , Mercy can seal thy pardon . Aphorism 9. When God pardons a sinner , he forgives all sins , Ier. 33.8 . I will pardon all their Iniquities . Col. 2.13 . Having forgiven you all Trespasses . The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness , to shew that God covers all our Transgressions . He doth not leave one sin upon the score . He doth not take his Pen , and for fourscore sins write down fifty , but blots out all sin , Psal. 103.3 . Who forgiveth all thine Iniquities . When I say , God forgives all sins , I understand it of sins Past , but sins to Come are not forgiven till they are Repented of . Indeed , God hath decreed to pardon them , and when God forgives one sin , he will in time forgive all , but sins future are not actually pardon'd , till they are repented of . It is absurd to think sin should be forgiven , before it is committed . 1. If all sins past and to come are at once forgiven , then what need a man pray for the pardon of sin ? 'T is a vain thing to pray for the pardon of that which is already forgiven . 2. This opinion that sins to come ( as well as past ) are forgiven , doth take away and make void Christ's Intercession : Christ is an Advocate to interceed for daily Sins , 1 Iohn 2.1 . but if sin be forgiven before it be committed , what need is there of Christ's daily Intercession ? What need have I of an Advocate , if sin be pardoned before it be committed ? So that , God tho' he forgives all sins past to a Believer , yet sins to come are not forgiven , till Repentance be Renewed . Aphorism 10 Faith doth necessarily antecede Forgiveness , there must be Believing on our part , before there is forgiving on God's part , Acts 10.43 . To him give all the Prophets witness , that through his Name whosoever believeth in him , shall receive remission of Sins . So that Faith is a necessary Antecedent to Forgiveness . There are two Acts of Faith , to accept Christ , and to trust in Christ , to accept of his Terms , to trust in his Merits ; and he who doth neither of these can have no Forgiveness ; he who doth not accept Christ , cannot have his Person , he that doth not trust in him , cannot have benefit by his Blood. So that without Faith , no Remission . Aphorism 11. Tho' Justification and Sanctification are not the same , yet God never pardons a sinner , but he doth Sanctifie him , Justification and Sanctification are not the same . 1. Justification is without us , Sanctification is within us . The one is by Righteousness imputed , the other is by Righteousness imparted . 2. Justification is equal , Sanctification is gradual . Sanctification doth recipere maegis & minus , one is sanctified more than another , but one is not justified more than another . One hath more Grace than another , but he is not more a Believer than another . 3. The matter of our Justification is perfect , viz. Christ's Righteousness , but our Sanctification is imperfect , there are the spots of God's Children , Deut. 32.5 . Our Graces are mixed , our Duties are defiled . Thus Justification and Sanctification are not the same : yet , for all that , they are not separated . God never pardons and justifies a sinner , but he doth sanctifie him , 1 Cor. 6.11 . but ye are justified , but ye are sanctified . 1 Iohn 5.6 . This is he that came by Water and Blood , even Iesus Christ. Christ comes to the Soul by Blood , that denotes Remission , and by Water , that denotes Sanctification . Let no man say he is pardoned that is not made Holy. And This , I the rather urge against the Antinomians , who talk of being forgiven their sin ▪ and having a part in Christ , and yet remain unconverted , and live in the grossest sins . Pardon and Healing go together , Isa. 57.19 . I create the fruit of the lips , peace , and I will heal him . Peace is the fruit of pardon , and then it follows , I will heal him . Where God pardons he purifies . As in the Inauguration of Kings , with the Crown there is the Oyl to anoint : So when God crowns a man with Forgiveness , there he gives the anointing Oyl of Grace to sanctifie , Revel . 2.17 . I will give him a white Stone ▪ and in the Stone a new Nam● . A white Stone , that is , Absolution , and a new Name in the Stone , that is , Sanctification● 1. If God should pardon a man and not sanctifie him , this would be a Reproach to him , then he should love and be well pleased with men in their sins , which is diametrically contrary to his Holy Nature . 2. If God should pardon and not sanctifie , then he could have no Glory from us . God's people are formed to shew forth his Praise , Isa. 43.21 . but if he should pardon and not sanctifie us how could we shew forth his Praise ? how could we glorifie him ? what Glory can God have by a proud , ignorant prophane Heart ? 3. If God should pardon and not sanctifie , then that should enter into Heaven that defileth , but Revel . 21.27 . Nothing shall enter that defileth . Then God should settle the Inheritance upon men before they are fit for it , contrary to that Col. 1.12 . He hath made us meet for the Inheritance ; how is that but by the Divine Unction ? so that whoever God forgives , he Transforms . Let no man say his sins are forgiven , who doth not find an inherent Work of Holiness in his Heart . Aphorism 12. Where God remits sin , he imputes Righteousness . This Righteousness of Christ imputed , is a Salvo to God's Law , and makes full satisfaction for the breaches of it ▪ This Righteousness procures God's favour , God cannot but love us , when he sees us in his Sons Robe , which both covers and adorns us . In this spotless Robe of Christ , we Out-shine the Angels . Theirs is but the Righteousness of Creatures , this is the Righteousness of God himself , 2 Cor. 5.21 . That we might be made the Righteousness of God in him . How great a Blessing then is Forgiveness ? With remission of sin is joyned imputation of Righteousness . Aphorism 13. They whose sins are forgiven , must not omit praying for forgiveness . Forgive us our Trespasses . Believers who are pardoned , must be continual Suitors for pardon . When Nathan told David , The Lord hath put away thy sin , 2 Sam. 12.13 . yet David after that composed a penitential Psalm for the pardon of his sin . Sin after pardon Rebels . Sin like Sampson's Hair , tho' it be cut will grow again . We sin daily , and must as well ask for daily pardon , as for daily bread . Besides , a Christian's pardon is not so sure , but he may desire to have a clearer Evidence of it . Aphorism 14. A full Absolution from all sin is not pronounc'd , till the day of Judgment . They day of Judgment is called a time of Refreshing , when sin shall be compleatly blotted out , Acts 3.19 . Now God blots out sin Truly , but then it shall be done in a more publick way . God will openly Pronounce the Saints Absolution before Men and Angels , their Happiness is not compleated till the day of Judgment , because then their Pardons shall be solemnly Pronounced , and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed , that God sees no sin in his Children . They shall be as pure as the Angels , then the Church shall be presented without wrinkle , Eph. 5.27 . She shall be as free from Stain as Guilt , then Satan shall no more accuse , Christ will shew the Debt-book crossed in his Blood. Therefore the Church doth so pray for Christ's coming to Judgment , Rev. 22.17 . the Bride saith , Come Lord Iesus , Light the Lamps , then burn the Incense . Vse 1. Informaet . From this word forgive , we learn , that if the debt of sin be no other way discharg'd but by being forgiven , then we cannot satisfie for it . Among other damnable Opinions of the Church of Rome , this is one , Man's power to satisfie for sin . The Councel of Trent holds , that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests . And again , we have Works of our Own , by which we may satisfie for the wrong done to God ; by these Opinions let any judge what the Popish Religion is . They intend to pay the debt they owe God themselves , to pay it in part , and do not look to have it all forgiven . But why did Christ teach us to pray , forgive us our sins , if we can of our selves satisfie God for the wrong we have done him ? This Doctrine robs God of his Glory , Christ of his Merit , and the Soul of Salvation . Alas , is not the lock cut where our Strength lay ? are not all our Works fly-blown with sin ? and can sin satisfie for sin ? this Doctrine makes men their own Saviours ; it is most absurd to hold : for can the Obedience of a finite Creature satisfie for an infinite Offence ? Sin being forgiven clearly implies we cannot satisfie for it . 2. From this word Vs , forgive us , we learn that pardon is chiefly to be sought for our selves . For , tho' we are to pray for the pardon of others , Iam. 6.16 . Pray one for another , yet in the first place we are to beg pardon for our selves . What will anothers pardon do us good ? every one is to endeavour to have his own name in the pardon . A Son may be made free by his Fathers Copy , but he cannot be pardoned by his Fathers pardon , he must have a pardon for himself . In this sence , selfi●hness is lawful , every one must be for himself , and get a pardon for his own sins . Forgive Vs. 3. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , OVR , Our sins , we learn how just God is in punishing us ; the Text saith , Our Sins ; we are not punished for other mens sins , but our own . Nemo habet de proprio nisi peccatum — Augustine . There 's nothing we can call so properly ours as sin . Our daily bread we have from God , our daily sins we have from our selves . Sin is our own Act , a web of our own spinning . How righteous therefore is God in punishing of us ? we sow the seed , and God only makes us reap what we sow , Ier. 17.10 . I give every man the fruit of his own doings . When we are punished , we do but tast the fruit of our own grafting . 4. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sins , see from hence , the multitude of sins we stand guilty of ; we pray not forgive us our Sin , ( as if it were only a single debt ) but sins in the plural ; so vast is the Catalogue of our sins , that David cries out , Who can understand his Errors ? Ps. 19.12 . Our sins are like the drops in the Sea , like the atoms in the Sun , they exceed all Arithmetick . Our debts we owe to God , we can no more number , than we can satisfie . Which , as it should humble us to consider how full of black Spots our Souls are , so it should put us upon seeking after the pardon of our sins , and this brings to the second Vse . Exhort . To labour to have the forgiveness of sin sealed up to us . How can we eat , or drink , or sleep without it ? 'T is sad dying without a pardon . This is to fall into the Labyrinth of Despair ; of this the next time . Vse 2. Let us labour for the forgiveness of sin . If ever this was needful , then now , when the Times ring Changes , and Dangers seem to be marching towards us . Labour I say , for the Forgiveness of sin ; this is a main Branch of the Charter , or Covenant of Grace , Heb. 10.12 . I will be merciful to your Unrighteousness , and your Sins and Iniquities I will remember no more . It is Mercy to feed us , but it is rich Mercy to pardon us ; this is spun and woven out of the Bowels of Free-grace . Earthly things are no signs of God's love ; he may give the Venison , but not the Blessing , but when God seals up Forgiveness , he gives his Love and Heaven with it , Psal. 21.3 . Thou settest a Crown of pure Gold on his head . A Crown of Gold was a Mercy , but if you look into 103. Psalm , you shall find a greater Mercy , v. 3 , 4. Who forgiveth all thine Iniquities , who crowneth thee with loving-kindness . To be crowned with Forgiveness and Loving kindness , is a far greater Mercy , than to have a Crown of pure Gold set upon the Head ; it was a Mercy when Christ cured the palsy man , but when Christ said to him , Thy sins are forgiven , Mar. 2.5 . this was more than to have his palsy healed ; forgiveness of Sin is the Chief thing to be sought after , and sure if conscience be once touched with a sence of Sin , there 's nothing a man will thirst after more than forgiveness , Ps. 51.3 . My Sin is ever before me , this made David so earnest for pardon , Ps. 51.1 . Have Mercy upon me , O God , blot out my Transgressions . If one should have come to David , and asked him , David where is thy pain ? what is it troubles thee ? is it the fear of shame which shall come upon thee in thy Wives ? is it the fear of the Sword which God hath threatned shall not depart from thy House ? he would have said ▪ No , it is only my sin pains me ; My Sin is ever before me . Were but this removed by forgiveness , tho' the Sword did ride in circuit in my Family I should be well enough content . When the Arrow of Guilt sticks in the Conscience , nothing is so desirable as to have this Arrow plucked out by forgiveness . Oh therefore seek after the Forgiveness of Sin , can you make a shift to live without it ? but how will you do to die without it ? will not death have a sting to an unpardoned Sinner ? how do you think to get to Heaven without forgiveness ? as at some solemn Festivals , there 's no being admitted unless you bring a Ticket : so unless you have this Ticket to shew , Forgiveness of Sin , there 's no being admitted into the Holy Place of Heaven . Will God ever Crown those that he will not forgive ? O be ambitious of pardoning Grace . When God had made Abraham great and large Promises , Abraham replies , Lord what is all , seeing I go Childless ? Gen. 15.2 . so when God hath given thee Riches , and all thy heart can wish , say to him , Lord , what is all this , seeing I want Forgiveness ? let my pardon be sealed in Christ's Blood. A Prisoner in the Tower is in an ill Case , notwithstanding his brave Diet , great Attendance , soft Bed to lie on ▪ because being Impeach'd , he looks every day for his Arraignment , and is afraid of the Sentence of Death . In such a Case , and worse is He , that swims in the Pleasures of the World , but his sins are not forgiven . A guilty Conscience doth impeach him , and he is in fear of being Arraign'd and Condemn'd at God's Judgment-Seat . Give not then sleep to your Eyes , or slumber to your Eye lids , till you have gotten some well-grounded hope that your sins are blotted out . Before I come to press the Exhortation to seek after forgiveness of Sin ▪ I shall propound one question . Quest. If pardon of Sin be so absolutely necessary , without it no Salvation , what is the Reason that so few in the world seek after it ? If they want health they repair to the Physitian , if they want Riches they take a Voyage to the Indies , but if they want forgiveness of Sin , they seem to be unconcerned , and do not seek after it , whence is this ? Answ. 1. Inadvertency or want of Consideration , they do not look into their spiritual Estate , or cast up their Accounts to see how Matters stand between God and their Souls , Isa. 1.3 . My people doth not consider , they do not consider they are indebted to God in a Debt of ten thousand Talents , and that God will ere long call them to account , Rom. 14.12 . So then every one of us shall give account of himself to God. But people shun serious Thoughts , my people doth not consider . Hence it is they do not look after pardon . 2. Men do not seek after forgiveness of Sin , for want of Conviction . Few are convinc'd what a deadly Evil Sin is , it is the spirits of Mischief distilled ▪ it turns a mans Glory into shame , it brings all plagues on the Body , and curses on the Soul. Unless a mans Sin be forgiven , there 's not the vilest creature alive , the Dog , Serpent , Toad , but is in a better Condition than the Sinner , for when they die , they go but to the Earth , but he dying without pardon , goes into Hell-Torments for ever . Men are not convinced of this , but play with the Viper of Sin. 3. Men do not seek earnestly after Forgiveness , because they are seeking other things : they seek the World immoderately . When Saul was seeking after the Asses ▪ he did not think of a Kingdom . The World is a golden Snare , Divitiae Saeculi sunt laquei Diaboli , Bern. The Wedge of Gold hinders many from seeking after a pardon . Ministers cry to the people , get your pardon sealed , but if you call to a man that is in a Mill , the noise of the Mill drowns the voice that he cannot hear ▪ so when the Mill of a Trade is going , it makes such a noise , that the people cannot hear the Minister when he lifts up his Voice like a Trumpet , and cries to them to look after the sealing of their pardon . He who spends all his time about the World , and doth not mind Forgiveness , will accuse himself of Folly at last . You would judge that Prisoner very unwise , that should spend all his time with the Cook to get his dinner ready , and should never mind getting a pardon . 4. Men seek not after the forgiveness of Sin , through a bold Presumption of Mercy , they conceit God to be made up all of Mercy , and that he will indulge them , tho' they take little or no pains to sue out their pardon . It is true , God is Merciful , but withal he is Iust , he will not wrong his Justice by shewing Mercy ; read the Proclamation , Exod. 34.6 . The Lord , the Lord God merciful , ver . 7. and that will by no means clear the guilty . Such as go on in Sin , and are so slothful or wilful that they will not seek after Forgiveness , tho there be a whole Ocean of Mercy in the Lord , not one drop shall fall to their share , he will by no means clear the guilty . 5. Men seek not earnestly after Forgiveness out of hope of Impunity , they flatter themselves in sin , and because they have been spared so long , therefore sure God never intends to reckon with them , Ps. 10.11 . He hath said in his Heart God hath forgotten , he hides his Face , he will never see it . Atheists think either the Iudge is blind , or forgetful ; but let Sinners know , that long forbearance is no forgiveness . God did bear with Sodom a long time , but at last rain'd down Fire and Brimstone upon them , the adjourning of the Assises doth not acquit the Prisoner , the longer God is taking his blow , the heavier it will be at last if sinners repent not . 6. Men do not seek earnestly after Forgiveness through Mistake ; they think getting a pardon is easie , it is but repenting at the last hour , a sigh or a Lord have Mercy , and a pardon will drop into their Mouths . But is it so easie to repent and have a pardon ? tell me O Sinner , is Regeneration easie , are there no Pangs in the new Birth ? is Mortification easie ? is it nothing to pluck out the right Eye ? is it easie to leap out of Dalilahs Lap into Abrahams Bosom ? This is the Draw-net by which the Devil drags Millions to Hell , the facility of Repenting and getting a Pardon . 7. Men do not look after Forgiveness through Despair . Oh , saith the desponding Soul , it is a vain thing for me to expect pardon , my Sins are so many and hainous , that sure God will not forgive me , Ier. 18.12 . And they said , There is no hope . My Sins are huge Mountains , and can they ever be cast into the Sea ? Despair cuts the Sinews of Endeavour , who will use means that despairs of Success ? The Devil shews some men their sins at the little end of the Perspective-Glass , and they seem little or none at all : but he shews others their Sins at the great end of the Perspective , and they fright them into Despair . This is a Soul-damning Sin , Iudas's Despair was worse than his Treason . Despair spills the Cordial of Christ's Blood , this is the Voice of Despair , Christ's Blood cannot pardon me . Thus you see whence it is that men seek no more earnestly after the forgiveness of sin . Having answered this Question , I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins . 1. Our very Life lies upon the getting of a Pardon , 't is call'd the Iustification of Life , Rom. 5.18 . Now if our Life lies upon our Pardon , and we are dead and damned without it , doth it not concern us above all things to labour after forgiveness of Sin ? Deut. 32.47 . For it is not a vain thing for you , because it is your Life . If a man be under a Sentence of Death , he will set his Wits a work , and make use of all his friends to get the King to grant His pardon , because his Life lies upon it . So we are by reason of Sin , under a Sentence of Damnation , now there is one friend at Court , we may make use of to procure our Pardon , namely , the Lord Iesus . How earnest then should we be with him to be our Advocate to the Father for us , and that he would Present the Merit of his Blood to the Father , as the Price of our Pardon ? 2. There is that in Sin , may make us desire Forgiveness . Sin is the only thing that disquiets the Soul ▪ 1. Sin is a Burden , it burdens the Creation , Rom. 8.22 . it burdens the Conscience , Ps. 38.4 . A wicked man is not sensible of Sin ; he is dead in Sin , and if you lay a thousand weight upon a dead man , he feels it not . But to an awakened Conscience , there 's no such Burden as Sin , when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended , the preciousness of that Soul which Sin hath polluted , the loss of that Happiness which sin hath indangered , the greatness of that Torment which Sin hath deserved , to lay all this together , sure must make sin burdensome , and should not we labour to have this Burden removed by pardoning Mercy . 2. Sin is a Debt , Mat. 6.12 . Forgive us our Debts , and every Debt we owe , God hath written down in his Book , Isa. 65.6 . Behold ▪ it is written before me , and one day God's Debt-Book will be opened , Rev. 20.12 . The Books were opened . And is not this that which may make us look after Forgiveness ? Sin being such a debt as we must eternally lie in the Prison of Hell for , if it be not discharged , shall not we be earnest with God to cross the Debt-book with the Blood of his Son ? There is no way to look God in the face with Comfort , but by having our debts either payed or pardoned . 3. There is nothing but Forgiveness can give Ease to a troubled Conscience ; there is a great difference between having the Fancy pleased and having the Conscience eased . Worldly things may please the Fancy , but not ease the Conscience . Nothing but pardon can relieve a troubled Soul , it is strange what shifts men will make for Ease when Conscience is pained , and how many false Medicines they will use before they will take the right way for a Cure. When Conscience is troubled , they will try what merry Company can do , they may perhaps drink away trouble of Conscience , perhaps they may play it away at Cards , perhaps a lent whipping will do the deed . Perhaps multitude of Business will so take up their time , that they shall have no leisure to hear the Clamours and Accusations of Conscience . But how vain are all these Attempts ! still their Wound bleeds inwardly , their Heart trembles , their Conscience roars , and they can have no peace . Whence is it ? Here is the Reason , they go not to the Mercy of God , and the Blood of Christ , for the pardon of their Sins , and hence it is they can have no ease . Suppose a man hath a Thorn in his Foot , which puts him to pain , let him anoint it , or wrap it up and keep it warm ; yet till the Thorn be pluck'd out , it akes and swells and he hath no ease . So when the Thorn of Sin is gotten into a Man's Conscience , there 's no ease till the Thorn be pull'd out , when God removes Iniquity , now the Tho●n is pluck'd out . How was Davids Heart finely quieted when Nathan the Prophet told him , t●e Lord hath put away thy Sin , 2. Sam. 12.13 . How should we therefore labour for Forgiveness ! till then we can have no ease in our Mind , nothing but a pardon seal'd in the Blood of a Redeemer can ease a wounded Spirit . 4. Forgiveness of sin is feasible , it may be obtained , Impossibility destroys Endeavour , but as Ezra 10.2 . There is hope in Israel concerning this ; the Devils are past hope , a sentence of death is passed upon them , which is irrevocable , but there is hope for us of obtaining a Pardon , Psal. 130.4 . There is Forgiveness with thee . If pardon of sin were not possible , then it were not to be pray'd for , but it hath been pray'd for , 2 Sam. 24.10 . I beseech thee , O Lord , take away mine Iniquity ; and Christ bids us pray for it , Forgive us our Trespasses . That is possible which God hath promised , but God hath promised pardon upon Repentance , Isa. 55.7 . Let the wicked forsake his way , and return to the Lord , and he will have Mercy upon him , and to our God , for he will abundantly pardon . Hebr. Ki Iarbe lisloac . He will multiply to pardon . That is possible which others have obtain'd , but others have arrived at Forgiveness , therefore it is haveable , Psal. 32.5 . Isa. 38.17 . Thou hast cast all my Sins behind thy back ; this may make us endeavour after pardon , because it is feasible , it may be had . 5. Consideration , to perswade to it , is , forgiveness of Sin is a Choice Eminent Blessing , to have the Book cancel'd and God appeas'd is worth obtaining ; which may whet our Endeavour after it . That it is a rare Transcendent Blessing , appears by three Demonstrations . 1. If we consider how this Blessing is purchased , namely , by the Lord Iesus ; there are three things in reference to Christ , which set forth the Choiceness and Pretiousness of Forgiveness . 1. No meer created Power in Heaven or Earth could expiate one Sin , or procure a Pardon ; only Jesus Christ , 1 Iohn 2.2 . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the propitiation for our Sins , no Merit can buy out a Pardon . Paul had as much to boast of as any man. His high Birth , his Learning , his legal Righteousness , but he disclaims all in point of Justification , and lays them under Christ's Feet to tread upon . No Angel could with all his Holiness lay down a price for the pardon of one Sin , 1 Sam. 2.25 . If a man sin against the Lord , who shall intreat for him ? What Angel durst be so bold , as to open his Mouth to God for a delinquent sinner ? Only Jesus Christ who is God-Man could deal with God's Justice and purchase Forgiveness . 2. Christ himself could not procure a Pardon but by Dying ; every Pardon is the Price of Blood. Christ's Life was a Rule of Holiness , and a Pattern of Obedience . Mat. 3.15 . He fulfilled all Righteousness . And certainly , Christ's Active Obedience was of great Value and Merit ; but here is that which raiseth the worth of Forgiveness , Christ's active Obedience had not fully procured a Pardon for us with the shedding of his Blood. Therefore our Justification is ascribe● to his Blood , Rom. 5.9 . Being justified by his Blood. Christ did bleed out our Pardon . There is much ascribed to Christ's Intercession , but his Intercession had not prevail'd with God for the forgiveness of one sin , had not he shed his Blood. 'T is worth our notice , that when Christ is described to Iohn as an Intercessor for his Church , he is represented to him in the likeness of a Lamb slain , Revel . 5.6 . To shew that Christ must die and be slain before he can be an Intercessor . 3. Christ by dying had not purchased Forgiveness for us , if he had not dyed an Execrable Death , he endured the Curse , Gal. 3.13 . All the Agonies Christ endured in his Soul , all the Torments in his Body , could not purchase a Pardon , except he had been made a Curse for us . Christ must be cursed before we could be blessed with a pardon . 2. Forgiveness of Sin is a choice Blessing , if we consider what glorious Attributes God puts forth in the pardoning of sin . 1. God puts forth infinite Power ; when Moses was pleading with God for the pardon of Israels Sin , he speaks thus , Let the Power of my Lord be great , Numb . 14.17 . Gods forgiving of Sin is a Work of as great Power , as to make Heaven and Earth . Nay , a Greater ; for when God made the World , he met with no Opposition , but when he comes to pardon , Satan opposeth , and the Heart opposeth . A Sinner is desperate , and slights , yea , defies a pardon till God by his mighty Power convinceth him of his Sin and Danger , and makes him willing to accept of a pardon . 2. God in forgiving sin puts forth infinite Mercy , Numb . 14.19 . Pardon , I beseech thee , the Iniquity of this people , according to the Greatness of thy Mercy . It is Mercy to have a Reprieve , and if there be Mercy in sparing a sinner , what Mercy then is in pardoning him ? This is the Flos lactis , the Cream of Mercy . For God to put up so many Injuries , to wipe so many debts off the score , this is infinite Favour ; forgiveness of sin is spun out of the Bowels of God's Mercy . 3. Forgiveness of sin is a choice Blessing , as it lays a Foundation for other Mercies . It is a leading Mercy . 1. It makes way for Temporal Good Things . 1. It brings Health , when Christ said to the palsy man , Thy sins are forgiven , this made way for a bodily Cure , Arise , take up thy Bed and walk , Mat. 9.6 . The pardon of his sin , made way for the healing of his Palsy . 2. It brings Prosperity , Ier. 33.8 , 9. 2. It makes way for Spiritual good Things . Forgiveness of Sin never comes alone , but hath other spiritual Blessings attending it . Whom God pardons He sanctifies , adopts , crowns . It is a voluminous Mercy , it draws the silver Link of Grace , and the golden Link of Glory after it . It is an high Act of Indulgence , God seals the sinners pardon with a Kiss . And should not we above all things seek after so great a Blessing , a forgiveness . 6. Consideration , That which may make us seek after forgiveness of sin , is God's Inclinableness to pardon , Nehem. 9.17 . Thou art a God ready to pardon . In the Hebrew it is Eloha Selicoth , a God of Pardons . We are apt to entertain wrong Conceits of God , that he is inexorable and will not forgive , Mat. 25.24 . I knew thou wert an hard man. But God is a sin pardoning God , Exod. 34.6 . The Lord , merciful and gracious , forgiving Iniquity , Transgression and Sin. Here is my Name ( saith God ) if you would know how I am called , I tell you my Name , The Lord , the Lord God merciful ; forgiving Iniquity . A Pyrat or Rebel that knows there is a Proclamation out against him , will never come in , but if he hears that the Prince is full of Clemency , and there is a Proclamation of Pardon to him if he submit , this will be a great incentive to him to lay down his Arms , and become Loyal to his Prince . See God's Proclamation to repenting Sinners , Ier. 3.12 . Go and proclaim these words and say , Return thou back-sliding Israel saith the Lord , and I will not cause my Anger to fall upon thee , for I am merciful . God's Mercy is a Tender Mercy , the Hebr. word for Mercy Rakem , signifies Bowels , God's Mercy is full of Sympathy , He is of a most sweet Indulgent Nature , Psal. 86 5. Thou Lord art Good and ready to forgive ; the Bee doth not more naturally give Hony , than God shews Mercy . Object . 1. But doth not God seem to delight in Punitive Acts , or Acts of Severity ? Prov. 1.26 . I will laugh at your Calamity . Resp. Who doth God say so to ? see ver . 25. Ye have set at naught all my Counsel , and would none of my Reproof . God delights in their Destruction who despise his Instruction , but an humble penitentiary breaking off sin , and suing out his Pardon , the Lord delights in shewing Mercy to such an one , Micah 7.18 . He delighteth in Mercy . Object . 2. But tho' God be so full of Mercy and ready to forgive , yet his Mercy reacheth not to all ; he forgives only such as are Elected , and I question my Election ? Resp. 1. No man can say he is not Elected , God hath not revealed this to any particular man that he is a Reprobate , excepting him only who hath sin'd the Sin against the Holy Ghost ; which sin thou art far enough from , who mournest for sin and seekest after Forgiveness . 2. These thoughts of Non-Election , that we are not Elected ; and that there is no pardon for us , come from Satan , and are the poison'd Arrows he shoots . He is the Accuser , he accuseth us to God , that we are great sinners ; and he accuseth God to us , as if he were a Tyrant : one that did watch to destroy his Creature . These are diabolical Suggestions ; say , Get thee behind me , Satan . 3. 'T is sinful for any to hold , that he is not Elected ; it would take him off from the Use of Means , from praying and repenting ; it would harden him and make him desperate . Therefore pry not into the Arcana Coeli , the Secrets of Heaven . Remember what befel the men of Bethshemesh , for looking into the Ark , 1 Sam. 6.19 . Know that we are not to go by Gods Secret Will , but by his Revealed Will ; look into God's Revealed Will , and there we shall find enough to cherish Hope , and Encourage us to go to God for the pardon of our sins . God hath revealed in his Word , That he is rich in Mercy , Ephes. 2.4 . That he doth not delight in the Destruction of a sinner , Ezek. 18.32 . Iurat per Essen●iam , Musculus , he swears by his Essence . Ezek. 33.11 . As I live , saith the Lord God , I have no pleasure in the death of the wicked . Hence it is God waits so long , and puts off the Sessions from time to time ▪ to see if sinners will repent and seek to him for pardon . therefore let God's tender Mercies and pretious Promises encourage us to seek to him for the forgiveness of our sins . Consideration 7. To seek earnestly for Pardon , is the unspeakable Misery of such as want Forgiveness ; it must needs be ill with that Malefactour that wants his Pardon . 1. The unpardoned sinner ( that lives and dies so ) is under the greatest Loss and Privation . Is there any Happiness like to the injoying of God in Glory ? This is the Joy of Angels , the Crown of Saints glorified ; but the unforgiven sinner shall not behold God's smiling Face ; he shall see God as an Enemy , not as a Friend ; he shall have an affrighting sight of God , not beatifical ; he shall see the Black Rod , not the Mercy-Seat . Sins unpardoned are like the Angel with a flaming Sword , who stop'd the passage to Paradise . Sins unpardoned stop the way to the Heavenly Paradise ; and how doleful is the Condition of that Soul , which is banish'd from the place of Bliss ▪ where the King of Glory keeps his Court ? 2. The unpardoned sinner hath nothing to do with any Promise , the Promises M●lctralia Evangelii , the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness , they are the Royal Charter . But wh●t hath a stranger to do to meddle with the Charter ? 'T was the Dove pluck'd the Olive-branch . 'T is only the Believer plucks the Tree of the Promise ; till the Condition of the Promise be perform'd , no man can have right to the Comfort of the Promise ; and how sad is that not to have one promise to shew for Heaven ? 3. An unpardoned sinner is continually in danger of the Out-cry of an accusing Conscience ▪ An accusing Conscience is a little Hell ; Siculi non invenere Tyranni tormentum majus ; we tremble to hear a Lyon roar . How terrible are the roarings of Conscience ? Iudas hang'd himself to quiet his Conscience ; a sinners Conscience at present is either asleep or seared , but when God shall awaken Conscience , either by Affliction or at Death ; how will the unpardoned sinner be affrighted ? When a man shall have all his sins set before his Eyes , and drawn out in their bloody Colours , and the worm of Conscience begins to gnaw ; sinner here are thy Debts , and the Book is not cancel'd , thou must to Hell ; O what a trembling at heart will the sinner have ! 4. All the Curses of God stand in full force against an unpardoned sinner , his very Blessings are cursed ▪ Mal. 2.2 . I will curse your Blessings . His Table is a Snare ; he eats and drinks a Curse . What comfort could Dionisius have at his Feast , when he imagined he saw a naked Sword hanging by a twine thread over his head ? This is enough to spoil a sinners Banquet ; a Curse like a naked Sword hangs over his Head : Caesar wondred to see one of his Soldiers so merry that was in debt . One would wonder that man should be merry who is Heir to all God's Curses ; he doth not see these Curses , but is blinder than Balaams Ass , who saw the Angels Sword drawn . 5. The unpardoned sinner is in an ill case at Death . Luther profess'd there were three things which he durst not think of without Christ ; of his sins , of Death , of the Day of Judgment . Death to a Christless Soul is the King of Terrors , as the Prophet Ahijah said to Ieroboams Wife , 1 Kin. 14.6 . I am sent to thee with heavy Tidings . So death is sent to the unpardoned Soul with heavy Tidings ; 'T is God's Jaylor to arrest him ; death is a prologue to Damnation . In particular , 1. Death is a Voyder to take away all his earthly Comforts ▪ it takes away his sugar'd Morsels ; no more drinking Wine in Bowls , no more Mirth or Musick , Revel . 18.22 . The Voice of Harpers and Musicians shall be heard no more at all in thee . The sinner shall never tast of luscious Delights more to all Eternity . His Hony shall be turned to the Gall of Asps , Iob 20.14 . 2. At Death there shall be an end put to all Reprieves . Now God reprieves a sinner ; he spares him such a fit of Sickness ; he respites him many years , the sinner should have died such a drinking bout , but God granted him a Reprieve ; he lengthened out the silver Thread of Patience to a Miracle . But the sinner dying without Repentance unpardoned , now the Lease of God's Patience is run out , and the sinner must appear in person before the Righteous God to receive his Sentence ; after which there shall be none to bail him , nor shall he hear of a Reprieve any more . 6. The unpardoned sinner dying so , must go into Damnation ; this is the second Death , Mors sine morte . The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God ; as long as God is God , so long the Vial of his Wrath shall be dropping upon the damned Soul. This is an Helpless Condition ; there is a time when a sinner will not be helped . Christ and Salvation are offer'd to him , but he slights them , he will not be helped ; and there is a time shortly coming , when he cannot be helped . He calls out for Mercy , O a pardon , a pardon ; but then it is too late , the date of Mercy is expir'd ; O how sad then is it to live and die unpardoned ? You may lay a Grave-stone upon that man , and write this Epitaph upon it ; It had been good for that man , he had never been born . Now , if the misery of an unpardon'd State be so unexpressible ; how should we labour for Forgiveness , that we may not be ingulph'd in so dreadful a Labyrinth of Fire and Brimstone to all Eternity . 7. Such as are unpardon'd must needs lead uncomfortable lives ; Deut. 28.66 . Thy Life shall hang in doubt before thee , and thou shalt be in continual fears . Thus the unpardoned sinner must needs have a palpitation and trembling at Heart ; he fears every Bush he sees , 1 Ioh. 4.18 . Fear hath Torment in it , the Greek word for Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used sometimes for Hell ; fear hath Hell in it . A man in debt fears every step he goes , lest he should be arrested : so the unpardoned sinner fears , what if this night Death which is God's Serjeant should arrest him ? Iob 7.21 . Why dost not thou pardon my Sin , for now shall I sleep in the dust ; As if Iob had said , Lord I shall shortly die , I shall sleep in the dust , and what shall I do if my sin be not pardoned ? What comfort can an unpardon'd Soul take in any thing ? Sure no more than a Prisoner can take in Meat or Musick that wants his pardon . Therefore by all these powerful Motives let us labour for the forgiveness of sin . Object . 1. But I am discouraged from going to God for pardon , for I am unworthy of forgiveness ; what am I , that God should do such a Favour for me ? Resp. God forgives not because we are worthy , but because he is Gracious , Exod. 34 6. The Lord , the Lord , Merciful and Gracious . God forgives out of his Clemency ; Acts of Pardon are Acts of Grace . What worthiness was there in Paul before Conversion ? He was a Blasphemer , and so he sinned against the first Table ; he was a Persecutor , and so he sinned against the second Table ; but Free-grace Sealed his Pardon , 1 Tim. 1.13 . I obtained Mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I was all bestrowed with Mercy . What Worthiness was in the Woman of Samaria ? She was Ignorant , Ioh. 4.22 . she was Unclean , ver 18. she was Morose and Churlish , she would not give Christ so much as a Cup of cold water , ver . 9. How is it that thou being a Iew , askest drink of me which am a woman of Samaria ? What worthiness was here ? Yet Christ over-looked all , and pardoned her Ingratitude ; and tho' she denied him water out of the Well , yet he gave her the Water of Life . Gratia non invenit dignos , sed facit . Free-grace doth not find us worthy , but makes us worthy . Therefore notwithstanding unworthiness , seek to God , and your sins may be pardoned . Object . 2. But I have been a Great Sinner , and sure God will not pardon me ? Answ. David brings it as an Argument for pardon , Psal. 25.11 . Pardon mine Iniquity , for it is great . When God forgives great Sins , now he doth a Work like himself . The desperateness of the Wound doth the more set forth the Vertue of Christ's Blood in curing it . Mary Magdalen a great sinner , out of whom seven Devils were cast ; yet she had her pardon . Some of the Iews who had an hand in Crucifying of Christ , upon their Repentance , the very Blood they shed did seal their pardon . Consider sins either for their number as the sands of the Sea , or for their weight , as the Rocks of the Sea ; yet there is Mercy enough in God to forgive them , Isa. 1.18 . Tho' your sins be as Scarlet , they shall be white as Snow . Scarlet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Twice dipt ; which no art of man can get out : yet God can wash out this scarlet Dye . There is no sin excepted from pardon , but that sin which despiseth pardon , viz. the sin against the Holy Ghost , Mat. 12.31 . Therefore O sinner , do not cast away thy Anchor of Hope , but go to God for forgiveness . The vast Ocean hath Bounds set to it ; but God's pardoning-Mercy is Boundless . God can as well forgive Great Sins , as less : as the Sea can as well cover great Rocks as little Sands . Nothing hinders pardon , but the sinners not asking it . That a Great Sinner should not despair of forgiveness , consult that Scripture , Isa. 43.25 . I , even I , am he that blotteth out thy Transgressions : If you look on the foregoing words , you would wonder how this verse comes in , ver . 24. Thou hast made me to serve with thy sins , thou hast wearied me with thy Iniquities ; and then it follows , I , even I , am he that blotteth out thy Transgressions . One would have thought it should have run thus , Thou hast wearied me with thy Iniquities ; I , even I am he that will punish thy Iniquities ; but God comes in a mild , loveing strain ; Thou hast wearied me with thy Iniquities , I am he that blots out thy Iniquities . So that the greatness of our sins should not discourage us from going to God for forgiveness . Tho' thou hast committed Acts of Impiety , yet God can come with an Act of Indemnity , and say ; I , even I , am he that blotteth out thy Transgressions . God counts it his Glory to display Free-grace in its Orient Colours , Rom 5.20 . Where sin abounded , Grace did much more abound . When Sin becomes exceeding sinful , Free-grace becomes exceeding glorious . God's pardoning-Love can conquer the sinner , and triumph over the sin . Consider , thou almost-despairing Soul , there is not so much sin in man as there is Mercy in God. Man's sin in comparison of God's Mercy , is but as a spark to the Ocean , and who would doubt whether a spark could be quenched in an Ocean ? Object . 3. But I have relapsed into the same sins , and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into ? Answ. I know the Novatians held , that after a Relapse no forgiveness by the Church . But doubtless that was an Errour , Abraham did twice equivocate ; Lot committed Incest twice ; Peter sin'd thrice by carnal Fear , but these repenting had their Absolution . There is a two-fold Relapse , 1. a wilful Relapse , when after a man hath solemnly vowed himself to God , he falls into a league with sin , and returns back to it , Ier. 2.25 . I have loved Strangers , and after them will I go . 2. There is a Relapse through Infirmity , when the Bent and Resolution of a mans Heart is against sin , but through the Violence of Temptation , and the withdrawing of God's Grace , he is carried down the stream against his Will. Now though wilful continued Relapses are desperate , and do vastare Conscientiam ( as Tertull. ) waste the Conscience , and run men upon the Precipice of damnation ; yet if they are through Infirmity , and we mourn for them we may obtain forgiveness . A godly man doth not march after sin as his General , but is led captive by it ; and the Lord will pity a captive Prisoner . Christ commands us to forgive a trespassing Brother seventy times seven , Mat. 18.22 . If he bids us do it , much more will he forgive a relapsing Sinner in case he repent , Ier. 3.12 . Return thou back-sliding Israel , for I am merciful , saith the Lord. It is not falling once or twice into the Mire that drowns , but lying there ; it is not once relapsing into sin , but lying in sin impenitently that damns . Object . 4. But God requires so much Sorrow and Humiliation before Remission , that I fear I shall never arrive at it . Answ. God requires no more Humiliation than may fit a Soul for Mercy . Many a Christian thinks because he hath not fill'd God's Bottle so full of Tears as others ; therefore he is not humbled enough to receive a Pardon . But we must know , God's Dealings are Various ; all have not the like Pangs in the New-Birth . Some are won with Love , the sence of God's Mercy abused causeth ingenuous Tears to flow ; others are more flagitious and hardned , and these God deals more roughly with . This is sure , That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin , and sees the need of a Saviour , and loves him as the fairest of ten thousand ; therefore be not discouraged , if thy Heart be bruised for sin , and broken off from it , thy sin shall be blotted out . No sooner did Ephraim fall a weeping , but God's Bowels fell a working , Ier. 31.20 . My Bowels are troubled for him , I will surely have Mercy upon him . Having answered these Objections , let me beseech you above all things , labour for the forgiveness of sin . Think with your selves , how great a Mercy it is : It is one of the Richest Jewels in the Cabinet of the New-Covenant , Psal. 32.1 . Blessed is he whose Iniquity is forgiven ; in the Hebrew it is Ashre , Blessednesses . And think with your selves , the unparallel'd Misery of such , whose sins are not forgiven ; such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts ▪ were destroy'd by the Angel , Exod. 12. So they who have not Christ's Blood sprinkled on them , to wash away the guilt of sin , will fall into the gulf of Perdition . And if you resolve to seek after forgiveness , do not delay . Many say they will go about getting their pardon , but they procrastinate and put it off so long till it be too late ; when the shadows of the Evening are stretch'd forth , and the night of Death aproacheth ; then they begin to look after their pardon . This hath been the undoing of millions , they purpose they will look after their Souls , but they stay so long till the Lease of Mercy be run out ; Oh therefore hasten the getting of a pardon ! Think of the Vncertainty of Life . What Security have you , that you shall live another day ? Volat ambiguis mobilis alis hora , our Life is a Taper soon blown out ; 't is made up of a few flying minutes . O thou Dust and Ashes ! thou mayest fear every hour to be blown into thy Grave , and what if Death come to arrest thee before thy pardon be sealed ? Plutarch reports of one Archias , who being among his Cups , one delivered to him a Letter , and desired him to read it presently , being about serious Business , saith he , Seria cras , I will mind serious things to morrow ; and that night he was slain . Thou that sayest , To morrow I will repent . I will get my pardon , mayest suddenly be slain ; therefore to day , while it is called to day look after the forgiveness of sin ; after a while all the Conducts of Mercy will be stop'd , there will not be one drop of Christ's Blood to be had ; there is no sealing of pardons after death . 2. Branch of Exhortation , Let us labour to have the Evidence of pardon , to know that our sins are forgiven . A man may have his sins forgiven and not know it ; he may have a pardon in the Court of Heaven , when he hath it not in the Court of Conscience . David's sin was forgiven assoon as he repented , and God sent Nathan the Prophet to tell him so , 2 Sam. 12.13 . but David did not feel the comfort of it at present ; as appears by the penitential Psalm compos'd after , Psal. 51.8 . Make me to hear the Voice of Ioy , and ver . 12. Cast me not away from thy Presence . It is one thing to be pardoned , and another thing to feel it . The Evidence of pardon may not appear for a time ; and this may be . 1. From the Imbecillity and Weakness of Faith. Forgiveness of sin is so strange and infinite a Blessing , that a Christian can hardly perswade himself that God will extend such a favour to him . As it is said of the Apostles when Christ appeared to them first ; They believed not for Ioy , and wondred , Luke 24.41 . So the Soul is so stricken with Admiration , that the wonder of pardon doth almost stagger his Faith. 2. A man may be pardoned and not know it , from the Strength of Temptation : Satan accuseth the Godly of sin , and tells them that God doth not love them . What should such sinners think of pardon ? Believers are compared to bruised Re●ds , Mat. 12.20 ▪ and Temptations to Winds , Mat. 7.25 . Now , a Reed is easily shaken with the wind . Temptations shake the godly , and tho ▪ they are pardoned yet they know it not ; Iob in a Temptation thought God his Enemy , Iob 16.9 . yet then he was in a pardoned condition . Quest. But why doth God sometimes conceal the Evidence of pardon ? Answ. Tho' God doth pardon , yet he may withold the sence of it a while . 1. Because hereby he would lay us lower in Contrition . God would have us see what an evil and bitter thing it is to offend him ; we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon . It being long before Davids broken Bones were set , and his pardon sealed , the more contrite his Heart was , and this was a Sacrifice God delighted in . 2. Tho God doth forgive sin , yet he may deny the manifestation of it for a time ; to make us prize pardon , and make it sweeter to us when it comes . The difficulty of obtaining a Mercy inhanceth the Value , when we have been a long time tugging at prayer for a Pardon of Sin , and still God witholds ; but at last after many Sighs and Tears pardon comes , now we esteem it the more , and it is sweeter , — Quo longiùs defertur eò suavius laet atur , — the longer Mercy is in the Birth the more welcome will the Deliverance be . Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon . He who is pardoned and knows it not , is like one who hath an Estate befallen him , but knows it not . Our comfort consists in the knowledge of Forgiveness , Psal. 51.8 . Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul , when we are able to read our pardon ; and to the witness of Conscience God adds the witness of his Spirit ; in the mouth of these two witnesses our Joy is confirmed : O labour for this Evidence of Forgiveness . Quest. How shall we know that our sins are forgiven ? Answ. We must not be our own judges in this case , Prov. 28.26 . He that trusteth in his own Heart is a fool : The Heart is deceitful , Ier. 17.9 . and it is Folly to trust a Deceiver . The Lord only by his Word must be Judge in this Case , whether we are pardoned or no ; as it was under the Law , no Leper might judge himself to be clean ; But the Priest was to pronounce him clean , Levit. 13.37 . So we are not to judge of our selves to be clean from the Guilt of Sin , till we are such as the Word of God hath pronounced to be clean : How then shall we know by the Word whether our Guilt is done away , and our Sins pardoned ? Answ. 1. The pardoned sinner is a great weeper . The sence of Gods Love melts his Heart ; that Free-grace should ever look upon me ; that such Crimson Sins should be wash'd away in Christ's Blood ! this makes the Heart melt , and the Eyes drop with Tears Never did any man read his pardon with dry Eyes , Luke 7.38 . She stood at his feet weeping , her Heart was a spiritual Limbick , out of which those Tears were distill'd , Mary's Tears were more precious to Christ than her Ointment . Her Eyes which before did sparkle with Lust , whose amorous Glances had set on fire her Lovers . Now she makes them a Fountain and washeth Christ's feet with her Tears . She was a true penitent and had her pardon , ver . 47. Wherefore I say her sins which were many are forgiven . A pardon will make the hardest Heart relent , and cause the stony Heart to bleed ; and is it thus with us , have we been dissolv'd into Tears for sin ? God seals his pardons upon melting Hearts . 2. We may know our Sins are forgiven , by having the Grace of Faith infused , Acts 10.43 . To him give all the Prophets witness , that whosoever believes in him shall receive remission of sins . In saving Faith there are two things , Abrenunciation and Recumbency . 1. Abrenunciation . A man renounceth all Opinion of himself , dig'd out of his own Burrough ; he is quite taken off himself , Phil. 3.9 He sees all his Duties are but broken Reeds , tho' he could weep a sea of Tears , tho' he had all the Grace of Men and Angels , it could not purchase his pardon . 2. Recumbency . Faith is an Assent with Affiance . The Soul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it gets hold of Christ as Adonijah did of the Horns of the Altar , 1 Kin. 1.51 . Faith casts it self upon the Stream of Christ's Blood , and saith . If I perish , I perish , if we have but the Minimum quod sic , the least Dram of this pretious Faith we have something to shew for pardon . To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin . This Faith is acceptable to God , it pleaseth God more than offering up ten thousand Rivers of Oyl , than working Miracles , than Martyrdom or the highest Acts of Obedience . 2. Faith is profitable to us ; it is our best Certificate to shew for pardon : No sooner doth Faith reach forth its Hand to receive Christ , but Christ sets his Hand to our Pardon . 3. Sign . The Pardoned Soul is a God-admirer ; Micah 7.18 . Who is a God like thee , that pardonest iniquity ? O that God should ever look upon me , I was a sinner , and nothing but a sinner , yet I obtain'd mercy ! Who is a God like thee ? Mercy hath been despised , yet that mercy should save me : Christ hath been Crucified by me , yet his Cross Crowns me . God hath display'd the Ensigns of Free-Grace , he hath set up his Mercy above my Sin , nay , in spight of it ; this causeth admiration ; Who is a God like thee ? A Man that goes over a narrow Bridge in the Night , and the next morning comes and sees the danger he was in ▪ and how miraculously he escaped , he is stricken with admiration : So when God shews a Soul how near he was a falling into Hell , and how that this Gulph is shut , all his sins are pardoned , he is amaz'd ; and cries out , Who is a God like thee , that pardonest iniquity ? That God should pardon one , and pass by another ; One taken , another lest ; this fills the soul with wonder and astonishment . 4. Where-ever God pardons sin , he subdues it , Micah 7.19 . He will have compassion on us , he will subdue our iniquity , Hebr. Iickbosh , sub jugo ponet : Where Mens persons are justified , their lusts are mortified . There is in sin vis Imperatoria & Damnatoria , a Commanding Power , and a Condemning . Then is the condemning power of sin taken away , when the commanding power of it is taken away . Would we know whether our sins are forgiven , are they subdued ? If a Malefactor be in prison , how shall he know that his Prince hath Pardoned him ? if the Jailor come and knock off his Chains and Fetters , and lets him out of Prison , then he may know he is Pardoned : So , How shall we know God hath pardoned us ? if the Fetters of sin be broken off , and we walk at liberty in the ways of God , Psal. 119.45 . I will walk at liberty : this is a blessed sign we are pardoned . Such as are washed in Christ's blood from that guilt , are made Kings to God , Revel . 1.6 . as Kings they rule over their sins . 5. He whose sins are forgiven , is full of Love to God. Mary Magdalen's heart was fired with love , Luk. 7.47 . Her sins which are many are forgiven , for she loved much . Her love was not the cause of her Remission , but a sign of it . A pardoned Soul is a monument of mercy , ●nd he thinks he can never love God enough ; he wisheth he had a Coal from God's Altar to inflame his heart in love ; he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience : a pardoned Soul is sick of love . He whose heart is like Marble , lock'd up in impenitency , that doth not melt in love , a sign his pardon is yet to seal . 6. Where the sin is pardoned , the nature is purified , Hos. 14.9 . I will heal their backslidings , I will love them . Every Man , by Nature , is both guilty and diseased ; where God remits the guilt , he cures the disease , Psal. 103.3 . Who forgiveth all thy Iniquities , who healeth all thy Diseases . Herein God's pardon goes beyond the King's pardon ; the King may forgive a Malefactor , but he cannot change his heart ; he may have a thievish heart still . But God , when he pardons , changeth the heart , Ezek. 36.26 . A new heart also will I give you . A pardoned Soul is adorned and embellished with holiness , 1 Joh. 5.6 . This is he that came by water and blood . Where Christ comes with Blood to justifie , he comes with Water to cleanse , Zac. 3.4 . I have caused thy iniquity to pass from thee , and I will cloath thee with change of raiment . I will cause thy iniquity to pass from thee , there is Pardoning Grace ; and I will cloath thee with change of raiment , there is Sanctifying Grace . Let not him say , he hath pardon , that wants Grace . Many tell us ▪ they hope they are pardoned , but were never sanctified ▪ Yea , but they believe in Christ : But what Faith is it ? a Swearing Faith , a Whoring Faith ? the Faith of Devils is as good . 7. Such as are in the number of God's People , forgiveness of sin belongs to them , Isa. 40.1 . Comfort ye my People , tell them their Iniquity is forgiven . Quest. How shall we know that we are God's Elect People ? R. By Three Characters . 1. God's people are an humble people . The livery which all Christ's people wear , is Humility , 1 Pet. 5.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye cloathed with humility . 1. A sight of God's Glory humbles : Elijah wrapped his Face in a Mantle when God's Glory passed by , Job 42.5 . Now mine eye seeth thee , wherefore I abhor my self : The Stars vanish when the Sun appears . 2. A sight of sin humbles . In the Glass of the Word the godly see their spots , and these are humbling spots . Lo , saith the Soul , I can call nothing my own , but Sins and Wants ; this humbles . An humble Sinner is in a better condition than a proud Angel. 2. God's people are a willing people , Psal. 110.3 . Gnam nedabot , a people of willingness . Love constrains them . They serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely , and out of choice . They stick at no service ; they will run through a Sea , and a Wilderness ; they will follow the Lamb whithersoever he goeth . 3. They are an heavenly people , Stars , Joh. 17.16 . Ye are not of the World. As the Primum mobile in the Heavens hath a motion of its own , contrary to the other Orbs : So God's people have an heavenly motion of Soul , contrary to the Men of the World. They use the World as their Servant , but do not follow the World as their Master , Phil. 3.20 . Our conversation is in heaven . Such as have these Three Characters of God's people , have a good Certificate to shew that they are pardoned . Forgiveness of sin belongs to them ; Comfort my people , re●t them , their iniquity is forgiven . 8. A sign we are pardoned , if after many storms , we have a sweet calm and peace within , Rom. 5.1 . Being justified , we have peace . After many a bitter Tear shed , and Heart-breaking , the Mind hath been more sedate , and a sweet Serenity , or Still-Musick hath followed ; this brings tidings , God is appeased : Whereas before , Conscience did accuse ; now it doth secretly whisper comfort : This is a blessed Evidence a Man's sins are pardoned . If the Bailiffs do not Trouble and Arrest the Debtor , it is a sign his Debt is Compounded , or Forgiven : So , if Conscience do not Vex ▪ or Accuse , but , upon Good Grounds whisper Consolation , this is a sign the Debt is Discharged , the Sin is Fo●given . 9. A si●n sin is forgiven , when we have hearts without guile , Psal. 32.1 , 2. Blessed is he whose transgression is forgiven , unto whom the Lord imputeth not iniquity , and in whose spirit there is no guile . Qu. What is this to be sine fuco , without Guile ? 1. He who is without guile , hath Plainness of heart : He is without collusion , he hath not cor dup●ex , a double heart : His heart is right with God. A Man may do a Right Action , but not with a Right Heart , 2 Chr. 25.2 . Amaziah did tha● which was right in the sight of the Lord , but not with a perfect heart . To have the heart right with God , is to serve God from a Right Principle , Love ; by a Right Rule , the Word ; to a Right End , the Glory of God. 2. An heart without guile dares not allow it self in the least sin : He avoids secret sins . He dares not hide any sin as Rachel did her Fathers Images under her , Gen. 31.34 . He knows God sees him , which is more than if Men and Angels did behold him . He avoids Complexion-sins , Psal. 18.23 . I was also upright before him , and kept my self from my iniquity . As in the Hive there is a Mas●er-Bee , so in the Heart there is a Master-Sin . An heart without guile takes the Sacrificing-knife of Mortification , and runs it through his Beloved-Sin . 3. An heart without guile desires to know the whole mind and will of God. An unsound heart is afraid of the Light , lucifuga . he is not willing to know his Duty : A sincere Soul saith , as Job 34.32 . What I know not teach thou me . Lord shew me what is my Duty , and wherein I offend ; let me not sin for want of light : what I know not teach thou me . 4. An heart without guile is uniform in Religion . He hath an equal eye at all God's Commands . 1. He makes Conscience of private Duties , he worships God in his Closet as well as in the Temple . Iacob , when he was alone , wrestled with the Angel , Gen. 32.3 , 4. So a Christian , when he is alone , wrestles with God in Prayer , and will not let him go till he hath blessed him . 2. He performs difficu●t duties , wherein the heart and spirit of Religion lie , and which do cross flesh and blood . His is much in self-humbling and self-examining ; Vtitur spec●lis magis quam perspicillis , Sen. He rather useth the Looking-glass of the Word to look into his own heart , than the broad Spectacles of Censure to spy the faults of others . 5. An heart without Guile is true to God's interest . 1. He grieves to see it go ill with the Church . N●h●miah , though the King's Cup-bearer , and Wine so near , yet was sad when Sion's Glory was Eclipsed , Nehem. 2.3 . Like the Tree I have read of , if any of the Leaves are cut , the rest of the Leaves begin to shrink up themselves , and for a time to hang down the head : So a sincere Soul , when God's Church suffers , feels himself as it were touched in his own Person . 2. He Rejoyceth to see the Cause of God get Ground ; To see Truth Triumph , Pie●y lift up its head , and the Flowers of Christ's Crown flourish . This is an Heart without Guile , it 's loyal and true to God's interest . 6. An heart without Guile is Iust in his dealings : As he is upright in his Words , so he is upright in his Weights . He makes Conscience of the Second Table as well as the First : He is for Equity as well as Piety , 1 Thessal . 4.6 That no Man go beyond and defraud his Brother in any matter . A sincere heart thinks he may as well Rob as Defraud . His Rule is , to do to others , what he would have them do to him , Matt. 7.12 . 7. An heart without Guile is True in his Promises . His Word is as good as his Bond : If he hath made a Promise , though it be to his prejudice , and doth intrench upon his Profit , he will not go back . The Hypocrite plays fast and loose , flies from his word ; there 's no more binding him with Oaths and Promises , than Sampson could be bound with green Wit hs , Iudg. 16.7 . A sincere Soul saith as Iephtha , Judg. 11.3 , 5. I have opened my mouth to the Lord , and I cannot go back . 8. An Heart without Guile is faithful in his Friendship : He is what he pretends ; his Heart goes along with his Tongue ▪ as a well-made Dial goes with the Sun. He cannot Flatter and Hate , Commend and Censure . Counterfeiting of Love is Hypocrisie . 'T is too usual to betray with a Kiss , 2 Sam. 20.9 . Ioab took Abner by the beard to kiss him , and smote him in the fifth rib that he died . Many deceive with Sugar Words . Physicians use to judge of the Health of the Body by the Tongue ; if that look well , the Body is in Health : but we cannot judge of Friendship by the Tongue ; the Words may be full of Honey , when the Heart hath the Gall of Malice . Sure his heart is not true to God , who is Treacherous to his Friend . Thus you see what an Heart without guile is ; now , to have such an Heart , is a Sign sin is pardoned ; God will not impute Sin to him in whose Spirit is no Guile . What a blessed thing is this not to have Sin imputed ? If our Sins be not imputed , 't is as if we had no Sin. Sins remitted are , as if they had not been committed : this is the blessing belongs to a sincere Soul. God imputes not Iniquity to him in whose Spirit is no Guile . 9. He whose sins are forgiven , is willing to forgive others who have offended him , Ephes. 4.32 . Forgiving one another , even as God for Christ's sake hath forgiven you . An Hypocrite will Read , come to Church , give Alms , build Hospitals , but cannot forgive Wrongs . He will rather want Forgiveness from God , than he will forgive his Enemies . A Pardon'd Soul argues thus ; Hath God been so good to me , to forgive me my sins , and shall not I imitate him in this ? Hath he forgiven me Pounds , and shall not I forgive Pence ? 'T is noted of Cranmer , Nihil oblivisci solet praeter injurias Cicero . He was of a forgiving Spirit , and would do Offices of Love to them that had injur'd him . Like the Sun , which having drawn up black Vapours from the Earth , returns them back in sweet Showers . By this Touchstone we may try whether our sins are pardoned ; we need not climb up into Heaven to see whether our sins be forgiven ; but let us look into our hearts ; Are we of Forgiving Spirits ? Can we bury Injuries , requite Good for Evil , a good sign we are forgiven of God. If we can find all these things wrought in our Souls , they are happy signs that our sins are pardoned , and are good Letters Testimonials to shew for Heaven . Vse . 3. Consolation . I shall open a Box of Cordials , and shew you some of the Glorious Priviledges of a pardoned condition . This is a peculiar favour , 't is a Spring shut up , broched for none but the Elect. The Wicked may have Forbearing Mercy , but onely an Elect Person hath Forgiving Mercy . Forgiveness of sin makes way for solid joy , Isa. 40.1 . Comfort ye , comfort ye my People saith your God , speak ye comfortably to Ierusalem ; or , as in the Hebrew , Dabberu Gnal le● ; speak to her heart — What was this must chear her heart ? tell her that her iniquity is pardoned . If any thing would comfort her , the Lord knew it was this . When Christ would chear the Palsie Man , Matt. 9.2 . Son , be of good chear ▪ thy sins be forgiven thee . It was a greater comfort to have his sins forgiven , than to have his Palsie healed . This made David put on his best clothes , and anoint himself , 2 Sam. 12.20 . It was strange , his Child was newly dead , and God had told him , the sword should not depart from his house : yet now he spruceth up himself , he puts on his best Clothes , and Anoints himself ; Whence was this ? David had heard good News ; God sent him his Pardon by Nathan the Prophet , 2 Sam. 12.13 . The Lord hath put away thy sin . This could not but revive his heart , and in token of joy he Anoints himself . Philo saith , it was an opinion of some of the Philosophers , that among the Heavenly Sphears , there is such a sweet Harmonious Melody , that if the sound of it could reach our ears , it would affect us with wonder and delight . Sure he who is pardoned hath such a Divine Melody in his Soul , as doth replenish him with infinite delight . When Christ had said to Mary Magdalen , Thy sins are forgiven ; he presently adds , Go in peace ▪ Luk. 7.50 . More particularly . 1. Comfort . God looks upon a pardoned Soul , as if he had never sinned . As the Cancelling a Bond nulls the Bond , and makes it as if the Money had never been owing . Forgiving sin makes it not to be : where Sin is Remitted , it is as if it had not been Committed , Jerem. 50.20 . So that , as Rachel wept because her children were not ; so a Child of God may rejoice because his sins are not . God looks upon him as if he had never offended . Though sin remain in him after pardon , yet God doth not look upon him as a Sinner , but as a Just Man. 2. Comfort . God having pardoned sin , will pass an Act of Oblivion , Jer. 31.34 . I will forgive their Iniquity , and I 'll remember their sin no more . VVhen a Creditor hath crossed the Book , he doth not call for the Debt again . God will not reckon with the Sinner in a Iudicial way . VVhen our sins are laid upon the head of Christ our Scape-goat , they are carried into a Land of forgetfulness . 3. Comfort . The pardoned soul is for ever secured from the wrath of God. How terrible is God's wrath ? Psal. 90.11 . Who knows the power of thine anger ? If a spark of God's Wrath , when it lights into a Mans Conscience , fills it with such horror , ( as in the case of Spira ) then what is it to be always scorching in that Torrid Zone , to lie upon Beds of Flames ? Now , from this avenging Wrath of God every pardoned Soul is freed : Though he may tast of the bitter Cup of Affliction ▪ yet he shall never drink of the Sea of God's Wrath , Rom. 5.9 . Being justified by his blood , we shall be saved from wrath through him . Christ's blood quencheth the flames of Hell. 4. Comfort . Sin being pardoned , Conscience hath no more authority to accuse . Conscience roars against the Unpardoned Sinner , but it hath nothing to do to Terrifie or Accuse him that is pardoned . God hath discharged the sinner , and if the Creditor discharge the Debtor , what hath the Sergeant to do to Arrest him ? The truth is , if God Absolve ▪ Conscience , if rightly informed , Absolves . If once God saith , Thy sins are pardoned : Conscience saith , Go in peace . If the Sky be clear , and no storms blow there , then the Sea is calm . If all be clear above , and God shine with pardoning Mercy upon the Soul , then Conscience is calm and serene . 5. Comfort . Nothing that befals a pardoned Soul , shall hurt him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 90.10 No evil shall touch thee : That is , no destructive evil . Every thing to a wicked Man is hurtful . Good things are for his hurt . His very blessings are turned into a curse , Mal. 2.2 . I will curse your blessings . Riches and Prosperity do him hurt . They are not m●nera , but insidiae , Sen. Golden snares , Eccles. 5.13 . Riches kept for the owners thereof to their hurt . Like Haman's Banquet , which did usher in his Funeral . Ordinances do a sinner hurt ; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Savour of Death , 2 Cor. 2.16 . Cordials themselves kill . The best things hurt the wicked ; but the worst things which befal a pardoned Soul , shall do him no hurt : the Sting , the Poison , the Curse is gone . His Soul is no more hurt , than David hurt Saul , when he cut off the Lap of his Garment . 6. To a pardoned Soul , every thing hath a Commission to do him Good. Afflictions shall do him good ; Poverty , Reproach , Persecution , Gen. 50.20 . Ye thought evil against me , but God meant it unto good . As the Elements , though of contrary qualities , yet God hath so tempered them , that they work for the good of the Universe : So the most cross Providences shall work for good to a pardoned Soul. Correction shall be a Corrosive , to eat out sin ; it shall cure the swelling of Pride , the Feaver of Lust , the Dropsie of Avarice : it shall be a Refining Fire to purifie Grace , and make it sparkle as Gold ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) Chrisostom . Every cross-Providence to a pardon'd Soul , shall be like Paul's Euroclidon , or cross-wind , Acts 27. which , though it broke the Ship , yet Paul was brought to shore upon the broken pieces . 7. A pardoned Soul is not onely exempted from Wrath , but invested with Dignity ; as Ioseph , was not onely freed from Prison , but advanced to be Second Man in the Kingdom . A Pardon'd Soul is made a Favourite of Heaven . A King may pardon a Traitor , but will not make him one of his Privy-Council : but whom God Pardons he receives into Favour . I may say to him , as the Angel to V. Mary , Luk. 1.30 . Thou hast found favour with God. Hence such as are forgiven are said to be Crowned with Loving-kindness , Psal. 103.3 , 4. Whom God pardons he Crowns . Whom God Absolves he marries himself to , Jer. 3.12 . I am merciful , and I will not keep anger for ever ; there is Forgiveness : and , in the 14th Verse , I am Married to you : and he who is Match'd into the Crown of Heaven , is as rich as the Angels , as rich as Heaven can make him . 8. Sin being pardon'd , we may come with humble boldness to God in Prayer . Guilt makes us afraid to go to God. Adam having sinn'd , Gen. 3.10 . I was afraid and hid my self . Guilt clips the wings of Prayer , it fills the Face with blushing ; but Forgiveness breeds confidence : we may look upon God as a Father of Mercy , holding forth a Golden Scepter : he that hath got his pardon can look upon his Prince with comfort . 9. Forgiveness of Sin makes our Services acceptable . God takes all we do in good part . A guilty person , nothing he doth pleaseth God. His Prayer is turned into sin ; but when sin is pardoned , now God accepts our offering . We read of Ioshua standing before the Angel of the Lord. * Ioshua was clothed with filthy garments , Zach. 3.3 . that is , he was guilty of divers sins : now , saith the Lord , Vers. 4. Take away his filthy Garments , I have caused thine iniquity to pass from thee : and then he stood and Ministred before the Lord , and his Services were accepted . 10. Forgiveness of sin is the Sawce which sweetens all the comforts of this life . As guilt imbitters our comforts , it puts Wormwood into our Cup ; so pardon of Sin sweetens all , it is like Sugar to Wine . Health and Pardon , Estate and Pardon relisheth well . Pardon of sin gives a Sanctified Title , and a delicious tast to every comfort . As Naaman said to Gehazi , 2 King. 5.23 . Take two Talents : So saith God to the Pardoned Soul , Take two Talents ; take the Venison , and take a Blessing with it ; Take the Oil in the Cruse , and take my Love with it . Take two Talents . 'T is observable Christ joins these two together , Give us our daily bread , and forgive us our trespasses : as if Christ would teach us , there is little comfort in daily bread , unless sin be forgiven . Forgiveness doth perfume and drop sweetness into every earthly enjoyment . 11. If sin be forgiven , God will never upbraid us with our former sins . When the Pro●igal came home to his Father , the Father received him into his loving embraces , and never mentioned his former Luxury , or spending his Estate among Harlots : So God will not upbraid us with former sins ; nay , he will intirely love us , we shall be his Jewels , and he will put us in his bosom . Mary Magdalen , a pardoned Penitent , after Christ arose , he appeared first to her , Mark 16.9 . So far was Christ from upbraiding her , that he brings her the first New of his Resurrection . 12. Sin being pardoned , is a pillar of support in the loss of dear Friends . God hath taken away thy Child , thy Husband , but withal he hath taken away thy sins . He hath given thee more than he hath taken away : He hath taken a-away a Flower , and given thee a Jewel . He hath given thee Christ , and the Spirit , and the earnest of Glory . He hath given thee more than he hath taken away . 13. Where God Pardons Sins he bestows righteousness . With Remission of sin goes Imputation of Righteousness , Isa. 61.10 . I will greatly rejoice in the Lord , he hath covered me with the Robe of Righteousness . If a Christian can take any comfort in his Inherent Righteousness , which is so stain'd and mix'd with sin , O then what comfort may he take in Christ's Righteousness , which is a better Righteousness than that of Adam ? Adam's Righteousness was Mutable ; but suppose it had been Vnchangeable , yet it was but the Righteousness of a Man : but that Righteousness which is Imputed , is the Righteousness of him who is God , 2 Cor. 5.21 . That we might be made the Righteousness of God in Him. O blessed priviledge , to be reputed in the sight of God Righteous as Christ , having his Embroidered Robe put upon the Soul. This is the comfort of every one that is pardoned , he hath a Perfect Righteousness ; and now God saith of him , Thou art all fair , my Love , and there is no spot in thee , Cant. 4.7 . 14. A pardon'd Soul needs not fear death . He may look on Death with Joy , who can look on Forgiveness with Faith. To a pardoned Soul death hath lost his Sting . Death to a pardon'd sinner is like the Arresting a Man after the Debt is paid . Death may Arrest , but Christ will shew the Debt-book Crossed in his Blood. A pardoned Soul may Triumph over Death , O Death where is thy Sting , O Grave where is thy Victory ! He who is pardon'd needs not fear death ; it is not a Destruction but a Deliverance : It is to him a day of Iubilee , or Release , it releaseth him from all his sins . Death comes to a pardoned Soul , as the Angel did to Peter , it smote him , and beat off his Chains , and carried him out of Prison : So doth Death to him who is pardon'd , it smites his Body , and the Chains of Sin fall off . Death gives a pardon'd Soul a Quietus Est ; it frees him from all his Labours , Revel . 14.13 . Faelix transitus à labore ad Requiem * . Death , as it will wipe off our Tears , so it will wipe off our Sweat. Death will do a pardon'd Christian the greatest good turn , therefore it is made a part of the Inventory , 1 Cor. 3.22 . Death is yours . Death is like the Waggon which was sent for old Iacob , it came ratling with its Wheels , but it was to carry Iacob to his Son Ioseph : So the Wheels of Death's Chariot may rattle , and make a noise , but they are to carry a Believer to Christ. While a Believer is here , he is absent from the Lord , 2 Cor. 5.6 . He lives far from Court , and cannot see him whom his Soul loves : But Death gives him a sight of the King of Glory , in whose presence is fulness of Ioy ▪ To a pardoned Soul , Death is Transitus ad regnum ; it removes him to the place of Bliss , where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels . No cause hath a pardoned Soul to fear Death . What needs he fear to have his Body buried in the Earth , who hath his Sins buried in Christ's Wounds ? What hurt can Death do to him ? It is but his Ferry-man , to Ferry him over to the Land of Promise . The day of Death to a pardon'd Soul is his Ascension day to Heaven , his Coronation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner . Well might David proclaim him blessed , Psal. 32.1 . Blessed is he whose iniquity is forgiven : In the Hebrew it is in the plural , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Blessednesses . Here is a Plurality of Blessings . Forgiveness of sin is like the first link of a Chain , which draws all the links after it ; it draws these 14 Priviledges after it : It Crowns with Grace and Glory . Who then would not labour to have his sins forgiven ? Blessed is he whose Iniquity is forgiven , whose sin is covered . Now followeth the Duties of such as have their sins forgiven . — Mercy calls for Duty . Be much in Praise and Doxology , Psal. 103. 1. Bless the Lord , O my Soul , who forgiveth all thy Iniquities . Hath God Crowned you with pardoning Mercy ? set the Crown of your Praise upon the head of Free Grace . Pardon of sin is a Discriminating Mercy , a Jewel hung onely upon the Elect ; this calls for Acclamations of Praise . You will give thanks for daily bread , and will you not much more for Pardon ? You will give thanks for deliverance from Sickness , and will you not for deliverance from Hell ? God hath done more for you in forgiving your sin , than if he had given you a Kingdom : And , that you may be more thankful , do but set the Unpardoned condition b●fore your eyes . How sad is it to want a pardon ? all the Curses of the Law stand in full force against such an one . The Unpardoned Sinner dying ▪ he drops into the Grave and Hell both at once . He must quarter among the Damned ; and will not this make you Thankful , that this is not your condition , but that you are delivered from wrath to come ? 2. Let God's pardoning love inflame your hearts with love to God. For God to pardon freely , without any desert of yours , to pardon so many offences , that he should pardon you and pass by others ; that he should take you out of the ruines of Mankind , and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory ; Will not this make you love God much ? Three Prisoners that deserve to die , if the King pardon one of these , and leave the other two to the severity of the Law , will not he that is pardoned love his Prince , who hath been so full of Clemency ? How should your hearts be indeared in love to God ? The Schoolmen distinguish of a Two-fold Love , Amor gratuitus , a Love of Bounty ; that is , God's Love to us in Forgiving : and Amor debitus , a Love of Duty ; that is , our Love to God by way of Retaliation . We should shew our love , by admiring God , by sweetly solacing our selves in him , and binding our selves to him in a perpetual Covenant . 3. Let the Sence of God's Love in forgiving , make you more Cautious and Fearful of sin for the future , Psal. 130.4 . There is forgiveness with thee that thou maist be feared . O fear to offend this God who hath been so gracious to you in forgiving . If a Friend hath done a kindness for us , we will not disoblige him , or abuse his Love. After Nathan had told David , The Lord hath put away thy sin : How tender was David's Conscience ? How fearful was he of staining his Soul with the guilt of more blood ? Psal. 51.14 . Deliver me from Blood-guiltiness O God. Men committing gross sin after pardon , God changeth his carriage towards them , he turns his Smile into a ●rown ; they lie , as Ionah , in the belly of hell ; God's Wrath falls into their Conscience , as a drop of scalding Lead into the Eye : the Promises are as a Fountain sealed , not a drop of comfort comes from them . O Christians , do you not remember what it cost you before to get your pardon ? How long it was before your broken bones were set ; And will you again venture to sin ? You may be in such a condition , that you may question whether you belong to God or no ; though God doth not Damn you , he may send you to Hell in this Life . 4. If God hath given you good hope that you are pardoned , walk chearfully , Rom. 5.11 . We joy in God , through our Lord Iesus Christ , by whom we have received the Atonement . Who should rejoice if not he that hath his pardon ? God rejoiceth when he shews us Mercy ; And should not we rejoice when we receive Mercy ? In the saddest times a pardoned Soul may rejoice . Afflictions have a Commission to do him good ; every cross-wind of Providence shall blow him nearer to the Haven of Glory . Christian , God hath pull'd off your Prison-fetters , and Cloth'd you with the Robe of Righteousness , and Crown'd you with Loving-kindness , and yet art thou sad ? Rom. 5.2 . We rejoice in hope of the Glory of God. Can the Wicked rejoice who have onely a short Reprieve from Hell , and not they who have a full Pardon sealed ? 5. Hath God pardoned you ? Do all the Service you can for God. 1 Cor. 15.58 . Always abounding in the work of the Lord. Let your head study for God , let your hands work for him , let your Tongue be the Organ of his Praise . Paul got his pardon , 1 Tim. 1.16 . I obtained Mercy : and this was as Oyl to the Wheels , it made him move faster in obedience , 1 Cor. 15.10 . I laboured , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly than they all . Paul 's obedience did not move slow as the Sun on the Dial , but swiftly , as the Sun in the Firmament . He did spend , and was spent for Christ. The pardoned Soul thinks he can never love God enough , or serve him enough . The last thing is , to lay down some Rules or Directions , how we may obtain forgiveness of Sin. 1. We must take heed of Mistakes about pardon of Sin. 1. Mistake , That our sins are pardoned , when they are not . Q. Whence is this Mistake ? R. From Two Grounds . 1. Because God is Merciful . Answ. God's being Merciful shews , that a Man's sins are pardonable ; but there is a great deal of difference between sins pardonable , and sins pardoned . Thy sins may be pardonable yet not pardoned . Though God be merciful , yet who is God's Mercy for ? not for the Presuming sinner , but the Repenting sinner . Such as go on in sin , cannot lay claim to it . God's Mercy is like the Ark , none but the Priests might touch the Ark : none but such as are Spiritual Priests , Sacrificing their sins , may touch this Ark of God's Mercy . 2. Because Christ died for their sins , therefore they are forgiven . Answ. That Christ died for Remission of sin , is true ; but that therefore all have Remission , is false : The Iudas should be forgiven . Remission is limited to Believers , Act. 13.39 . By him all that believe are justified ; but all do not believe . Some slight , and trample Christ's blood under foot , Heb. 10.29 . So that notwithstanding Christ's Death , all are not pardoned . Take heed of this dangerous mistake . Who will seek after pardon , that thinks he hath it already ? 2. Mistake . That pardon is easie to be had ; it is but a sigh , or , Lord have Mercy : But , How dearly hath pardon cost them who have obtained it ? How long was it ere David's broken bones were set ? Happy we , if we have the pardon of sin sealed , though at the very last hour : But , Why do Men think pardon of sin so easie to be obtained ? their sins are but small , therefore Venial . The Devil holds the small end of the Perspective-glass before their eyes . But , First , There is no sin small , being against a Deity : Why is he punished with death , that Clips the King's Coin , or defaceth his Statue , but because it is an abuse offered to the Person of the King. Secondly , Little sins , when multiplied , become great . A little sum , when multiplied , comes to Millions . What is less than a grain of Sand , but when the Sand is multiplied , what heavier ? Thirdly , Thy sins cost no small price . View thy sins in the Glass of Christ's Sufferings : Christ did vail his Glory , lose his Joy , and pour out his Soul an Offering for the least sin . Fourthly , Little sins , unrepented of , will damn thee as well as greater . Not onely great Rivers fall into the Sea , but little Brooks : Not onely greater sins carry Men to Hell , but lesser ; therefore do not think pardon easie , because sin is small ; beware of mistakes . 2. The Second Means for Pardon of sin , is , see your selves guilty . Come to God as Condemned Men , 1 King. 20.32 . They put Ropes upon their heads , and came to the King of Israel : Let us come to God in profound Humility : Say not thus , Lord , my heart is good , and my life blameless , God hates this . Lie in the dust , be covered with sackcloth ; say as the Centurion , Mat. 8.8 Lord , I am not worthy that thou shouldest come under my roof : I deserve not the least smile from Heaven . This is the way for pardon . 3. The Third Means for pardon is hearty Confession of sin , Psal. 32.5 . I confessed my sin , and thou forgavest me . Would we have God cover our sins , we must discover them , 1 Joh. 1.9 . If we confess our sins , he is just to forgive them . One would have thought it should have ●un thus ; If we confess our sins , he is merciful to forgive them ; nay , but he is just to forgive them . Why Just ? because he hath bound himself by promise to forgive an humble Confessor of sin . Cum accusat , excusat , Tertull. When we accuse our selves , God absolves us . We are apt to hide our sins , Iob 31.33 . which is as great a folly as for one to hide his disease from the Physitian : But when we open our sins to God by Confessing , he opens his Mercy to us by Forgiving . 4. Means , for pardon , sound Repentance : Repentance and Remission are put together , Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin , Zach. 13.1 . But see what goes before , Zac. 12.10 . They shall look upon me whom they have pierced , and shall mourn for him , Isa. 1.16 . Wash ye , make ye clean ; that is , wash in the waters of Repentance ; and then follows a promise of Forgiveness . Though your sins be as scarlet , they shall be white as snow . 'T is easie to turn white into scarlet , but not so easie to turn scarlet into white ; yet , upon Repentance , God hath promised to make the scarlet-sinner of a Milk-like whiteness . Caut ▪ Not that Repentance merits pardon ; but it prepares for it . We set our Seal on the Wax when it melts : God seals his pardons on melting hearts . 5. Means , Faith in the blood of Christ. It 's Christ's blood washeth away sin , Rev. 1.6 . but this blood will not wash away sin unless it be apply'd by Faith. The Apostle speaks of the Sprinkling of the blood of Christ , 1 Pet. 1.2 . Many are not pardoned , though Christ's blood be shed ▪ because it is not sprinkled : Now it is Faith that sprinkles Christ's blood on the Soul , for the Remission of sin . As Thomas put his hands into Christ's sides , Ioh. 20 27. So Faith puts its hand into Christ's wounds , and takes of the blood and sprinkles it upon the Conscience , for the washing away of guilt . Hence in Scripture we are said to obtain pardon through Faith , Act. 13.39 . By him all that believe are justified . Luk. 7.48 . Thy sins are forgiven . Whence was this ? Vers. 50. Thy faith hath saved thee . O let us labour for Faith : Christ is a Propitiation or Atonement , to take away sin , But how ? through Faith in his blood , Rom 3.25 . 6. Means , Pray much for Pardon , Hos. 14.2 . Take away all iniquity , Luk. 18.13 . The Publican smote upon his breast , saying , God be me merciful to me a sinner : and the Text saith , he went away justified . Many pray for Health , Riches , Children ; but Christ hath taught us what to pray for chiefly , remitte nobis debita nostra ; Forgive us our sins . And be earnest Suitors for pardon : Consider , what guilt of sin is ; it binds one over to the Wrath of God : Better thy House were haunted with Devils , than thy Soul with guilt . He who is in the bond of iniquity , must needs be in the Gall of bitterness , Acts 8.23 . A guilty Soul wears Cain's Mark , which was a Trembling at Heart , and a Sha●●ng in his Flesh. Guilt makes the sinner afraid , lest every Trouble he meets with should Arrest him , and bring him to Judgment . If guilt be so dismal , and breeds such Convulsion fits in the Conscience , How earnest should we be in Prayer , that God would remove this guilt , and so earnest , as to Resolve to take no denial ? Plead hard with God for Pardon , as a Man would plead with a Judge for his Life : Fall upon thy Knees , say , Lord , hear one word . Why may God say , What canst thou say for thy self that thou shouldst not dye ? Lord , I can say but little , but I put in my surety , Christ shall answer for me , O look upon that blood which speaks better things than the blood of Abel ; Christ is my Priest , his Blood is my Sacrifice , his Divine Nature is my Altar . As Rahab was to shew the Scarlet thread in the Window , and when Ioshua saw it , he did not destroy her , Iosh. 2.18.21 . Iosh. 6.22 , 23. So shew the Lord the Scarlet thread of Christs Blood , and that is the way to have mercy . But , will God say , why should I pardon thee , thou hast no ways obliged me ? but , Lord , pardon me because thou hast promised it ; I urge thy Covenant ; when a Man is to dye by the Law , he calls for his Book ; so say , Lord , let me have the benefit of my Book ; thy Word saith , if the sinner forsake his evil way , thou wilt pardon abundantly , Isa. 55.7 . Lord , I have forsaken my sin , let me therefore have mercy , I plead the benefit of the Book . But , for whose sake should I pardon , thou canst not deserve it ? Lord , for thy own name sake , thou hast said thou wilt blot out sin , for thy own name sake , Isa. 43.25 . 'T will be no Eclipsing to thy Crown ; how will thy mercy shine forth , and all thy other Attributes ride in triumph , if thou shalt pardon me ? Thus plead with God in Prayer , and resolve not to give him over till thy pardon be sealed . God cannot deny importunity . He delights in Mercy , as the Mother , saith Chrysostom , delights to have her Breast milked : so God delights to Milk out the Breast of Mercy to the sinner , these means being used will procure this great blessedness , the Forgiveness of Sin. Thus I have done with the first part of this fifth Petition , Forgive us our Sins , I come next to the second part of the Petition , as we forgive our Debtors . Mat. 6.12 . As we forgive our Debtors , or , as we forgive them that trespass against us . I proceed to the second part of the Petition . As we forgive them that trespass against us . As we forgive ] This word As , is not a note of Equality , but Similitude ; not that we equal God in forgiving , but imitate him . This great Duty of forgiving others , is a crossing the stream , 't is contrary to flesh and blood . Men forget kindnesses , but remember injuries . But it is an indispensable duty to forgive , we are not bound to trust an Enemy , but we are bound to forgive him . We are naturally prone to revenge . Revenge ( saith Homer ) is sweet as dropping Honey . The Heathen Philosophers held revenge lawful . Vlcisci te lacessitus potes . Cicero . But we learn better things out of the Oracles of Scripture , Mar. 11.25 . when ye stand praying , forgive , Mat. 5.44 . Col. 3.13 . If a Man have a quarrel against any , even as Christ forgave you , so also do ye . Quest. 1. How can we forgive others when it is only God forgives sin ? Answ. In every breach of the second Table , there are two things ; an offence against God , and a trespass against Man : so far as it is an offence against God , only he can forgive , but so far as it is a trespass against Man , so we may forgive . Quest. 2. When do we forgive others ? Answ. When we strive against all thoughts of revenge , if it be in our power to do our enemies mischief we will not , we wish well to them , grieve at their Calamities , we pray for them , we seek reconciliation with them , we shew our selves ready on all occasions to relieve them , this is Gospel forgiving . Object . 1. But I have been much injur'd and abused , and to put it up , will be a stain to my reputation . Answ. 1. To pass by an injury without revenge is no eclipsing ones credit ; the Scripture saith , Prov. 19.11 . It is the glory of a man to pass over a transgression . 'T is more honour to bury an injury than revenge it ; wrathfulness denotes weakness , a noble Heroick Spirit overlooks a petty offence . 2. Suppose a Mans Credit should be impaired with those whose censure is not to be valued , yet consider the folly of challenging another to a Duel ; 't is little Wisdom for a Man to redeem his Credit by losing his Life , and to run into Hell to be counted valorous . Object . 2. But the wrong he hath done me is great . Answ. But thy not forgiving him is a greater wrong , he in injuring thee hath offended against a Man , but thou in not forgiving him offendest against God. Object . 3. But if I forgive one injury I shall occasion more ? Answ. If the more injuries thou forgivest the more thou meetest with , this will make thy Grace shine the more ; often forgiving will add more to the weight of his sin , and to the weight of thy glory . If any shall say , I strive to excel in other Graces , but as for this of forgiving , I cannot do it , I desire in this to be excused . What dost thou talk of other Graces ? the Graces are inter se connexae , link'd and chain'd together , where there is one there is all , he that cannot Forgive , his Grace is Counterfeit , his Faith is Fancy , his Devotion is Hypocrisie . Quest. 3. But suppose another hath wronged me in my Estate , may not I go to Law for my Debt ? Answ. Yes , else what use were there of Law Courts . God hath set judges to decide cases in Law , and to give every one his right . It is with going to Law , as it is with going to War , when the just rights of a Nation are Invaded , here i● is lawful to go to War. So when a Mans Estate is trespass'd upon by another , he may go to law to recover it . But the Law must be used in the last place , when no entreaties or arbitrations will prevail , then the Chancery must decide it . Yet this is no revenge , it is not so much to injure another as to right ones self , this may be , yet one may live in Charity . USE . 1. Here is a Bill of inditement against such as study revenge , and cannot put up the least discourtesie . They would have God forgive them , but they will not forgive others , they will Pray , come to Church , give Alms , but as Christ said , Mark 10.21 . Yet lackest thou One Thing , they lack a forgiving Spirit , they will rather want forgiveness from God , than they will forgive their Brother . How sad is it that for every slight wrong , or disgraceful word , men should let malice boil in their Hearts . Would there be so many Duels , Arrests , Murders , if Men had the art of forgiving . Revenge is the proper sin of the Devil ; he is no Drunkard , or Adulterer , but this old Serpent is full of the Poison of Malice ; and what shall we say to them who make profession of Religion . yet instead of forgiving pursue others despightfully ; it was Prophesied the Wolf should dw●ll with the Lamb , Isa. 11.6 . but what shall we say when such as profess to be Lambs become Wolves ? These open the mouths of the prophane against Religion , they will say , these are as full of rancour as any . O whither is Love and Mercy fled ? if the Son of Man did come should he find Charity on the Earth ? I fear but a little . Such as cherish Anger and Malice in their Hearts , and will not Forgive , how can they pray , Forgive us as we forgive others ? either they must omit this Petition , ( as Chrysostom saith some did in his Time ) or else they pray against themselves . Vse . 2. Let it persuade us all as ever we hope for Salvation , to pass by petty injuries and discourtesies , and labour to be of forgiving Spirits , Col. 3.13 . Forbearing one another , and forgiving one another . 1. Herein we resemble God. He is ready to forgive , Psal. 86.5 . He befriends His Enemies : He opens his Hands to relieve them who open their Mouths against Him. 'T was Adams Pride to go to resemble God in omnisciency . But here it is lawful to resemble God in Forgiving Enemies . This is a God-like disposition , and what is Godliness but God-likeness ? 2. To forgive is one of the highest evidences of Grace . When Grace comes into the Heart , it makes a man as Caleb , of another Spirit , Numb . 14.24 . It makes a great Metamorphosis , it sweetens the Heart , and fills it with Love and Candour . When a Siene is grafted into a Stock , it partakes of the Nature , and Sap of the Tree , and brings forth the same fruit . Take a Crab , graft it into a Pepin , it brings forth the same fruit as the Pepin . So he who was once of a sour crabby disposition , given to revenge , when he is once ingrafted into Christ , he partakes of the Sap of this Heavenly Olive , and bears sweet and generous fruit , he is Full of Love to his Enemies , and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth , and returns them in sweet showers : so a gracious Heart returns the unkindnesses of others , with the sweet influences of love and mercifulness , Psal. 35.13 . They rewarded me Evil for Good ; but as for me ; , when they were sick , my clothing was Sackcloth : I humbled my Soul with Fasting . This is a good Certificate to shew for Heaven . 3. The blessed example of our Lord Jesus , He was of a Forgiving Spirit , His Enemies reviled him , but he did pitty them . Their words were more bitter than the Gall and Vinegar they gave him , but Christs words were smoother than Oil. They spat upon him , Peirced him with the Spear and Nails , but he prayed for them , Father forgive them , he wept over his Enemies , he shed tears for them that shed his Blood ; never such a pattern of amazing kindness . Christ bids us learn of him , Mat. 11.29 . he doth not bid us learn of him to work Miracles , but he would have us learn of him to forgive our Enemies . If we do not imitate Christs Life , we cannot be saved by his Death . 4. The danger of an implacable unforgiving Spirit . It hinders the efficacy of Ordinances . It is like an obstruction in the Body which keeps it from thriving . A revengeful Spirit poisons our Sacrifice : our prayers are turned into sin ; will God receive prayer mingled with this strange Fire ? Our coming to the Sacrament is sin . We come not in charity : so that ordinances are turn'd into sin . It were sad if all the Meat one did eat should turn to Poison . Malice poisons the Sacramental Cup , men Eat and Drink their own Damnation , Iudas came to the Passover in malice , and after the Sop Satan entred , Iohn 13.27 . 5. God hath tyed his Mercy to this condition , if we do not forgive neither will he forgive us , Mat 6.15 . If ye forgive not men their Trespasses , neither will your Heavenly Father forgive your Trespasses . A man may as well go to Hell for not forgiving , as for not believing . How can they expect mercy from God whose Bowels are shut up , and are merciless to their trespassing Brethren ? Jam. 2.13 . He shall have Iudgment without Mercy , that hath shewed no Mercy . I cannot Forgive said one , tho I go to Hell. 6. The examples of the Saints who have been of forgiving Spirit . Ioseph Forgave his Brethren , tho they put him into a Pit and sold him , Gen. 50.21 . Fear not , I will nourish you , and your little ones . Stephen pray'd for his Persecutors . Moses was of a forgiving Spirit . How many injuries and affronts did he put up ▪ The People of Israel dealt unkindly with him , they murmur●d against him at the Waters of Marah , ( the Water was not so bitter as their Spirits , ) but he fell to prayer for them ▪ Exod. 15.24 . He cried unto the Lord , and the Lord shewed him a Tree , which when he had cast into the Waters , they were made sweet . When they wante● Water they fell a chiding with Moses , Exod. 17.3 . Why hast thou brought us out of Egypt to kill us with thirst ? As if they had said , if we dye we will lay our Death to thy charge , here was enough to have made Moses call for Fire from Heaven upon them , but he passeth by this injury , and to shew he forgave them , he becomes an intercessor for them , ver . 4. and set the Rock abroach for them , ver . 6. The Prophet Elisha feasted his Enemies , 2 Kin. 6.23 . He prepar'd a Table for them who would have prepared his Grave . Cranmer was famous for forgiving injuries . When Luther had revil'd Calvin , saith Calvin , Etiamsi millies me diabolum vocet , tho he call me Devil a thousand times , yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christian , asking him , What wonders hath your Master Christ wrought ? saith he , He hath wrought this wonder , that tho you have so injured me , yet I can forgive you , and pray for you . 7. Forgiving and requiting good for evil , is the best way to conquer and melt the Heart of an Enemy . Saul having pursued David with Malice , and hunted him as a Partridge upon the Mountains , yet David would not do him a mischief when it was in his power . Davids kindness melted Saul● Heart , 1 Sam. 24.16 , 17. Is this thy voice , my Son David ? and Saul lift up his Voice and Wept , and said , Thou art more righteous than I , for thou hast rewarded me good . This forgiving is heaping Coals , which melts the Enemies Heart , Rom. 12.20 . This is the most noble Victory , to overcome an Enemy without striking a blow , to conquer him with love . Philip of Macedon when it was told him that one Nicanor did openly rail against him , the King instead of putting him to death , sent him a rich present , which did so overcome the man , and make his Heart relent , that he went up and down to recant what he had said against the King , and did highly extol the Kings Clemency . 8. Forgiving others , is the way to have forgiveness , from God , and is a sign of forgiveness . 1. It is the way to have forgiveness , Mat. 6.14 . If ye forgive men their trespasses , your Heavenly Father will also forgive you . But one would think other things should sooner procure forgiveness from God , than our forgiving others . No surely , nothing like this to procure forgiveness , for all other acts of Religion may have leaven in them . God forbad Leaven in the Sacrifice , Exod. 34.25 . One may give Alms ▪ yet there may be the leaven of Vain-glory in this . The Pharisees sounded a Trumpet , they did not give Alms , but sell them for applause , Mat. 6.2 . one may give his Body to be burned , yet there may be leaven in this , it may be a false zeal , there may be Leaven in many acts of Religion , which soures the whole lump , but to forgive others that have offended us , this can have no Leaven in it , no Sinister aim , this is a Duty wholly Spiritual , and is done purely out of love to God ▪ hence it is God rather annexeth forgiveness to this , then to the highest and most renown'd works of Charity which are so cried up in the World. 2. It is a sign of Gods forgiving us . It is not a cause of Gods forgiving us , but a sign . We need not climb up into Heaven to see whether our sins are Forgiven , let us look into our Hearts , and see if we can Forgive others , then we need not doubt but God hath forgiven us . Our loving others is nothing but the reflection of Gods love to us . Oh therefore by all these arguments , let us be persuaded to the forgiving others . Christians how many offences hath God pass'd by in us ? Our sins are innumerable , and Heinous ; is God willing to forgive us so many offences , and cannot we forgive a few ? no man can do so much wrong to us all our life as we do to God in one day . Quest. But how must we Forgive ? Answ. As God Forgives us . 1. Cordially , God doth not only make a show of forgiving , and keeps our sins by him , but doth really forgive ; He passeth an act of Oblivion , Ier. 31.34 . so we must not only say we Forgive , but do it with the Heart , Mat. 18.35 . If ye from your Hearts forgive not . 2. God forgives Fully ; he forgives all our sins . He doth not for fourscore write down fifty , Psalm 103.3 . who Forgiveth all thy iniquities . Hypocrites pass by some offences but retain others . Would we have God deal so with us ? to remit only some trespasses and call us to account for the rest . 3. God forgives often , we run afresh upon the score , but God multiplies pardon , Isa. 55.7 . Peter asks the question , Mat. 18.21 . Lord how oft shall my Brother sin against me , and I forgive him ? Till seven times ? Ie●us saith to him , I say not , until seven times , but until seventy times seven . If he say , I Repent , you must say , I Remit . Quest. But this is one of the highest acts of Religion , Flesh and Blood cannot do it ? how shall I attain to it ? Answ. 1. Let us consider , how many wrongs and injuries we have done against God ; What Volume can hold our Errata ? Our sins are more than the Sparks in a Furnace . 2. If we would forgive , see Gods hand in all that men do or say against us Did we look higher than Instruments , our Hearts would grow calm , and we would not meditate revenge . Shimei reproach'd David and Cursed him , David look'd higher 2 Sam 16 11. Let him alone , let him curse , for the Lord hath bidden him . What made Christ that when he was reviled he reviled not again ? He look'd beyond Iud●s and Pilate , he saw his Father putting the bitter Cup into his Hand , and as we must see Gods hand , in all the affronts and Incivilities we receive from men , so we must believe God will do us good by all if we belong to him , 2 Sam. 16.12 . It may be the Lord will requite me good for his cursing this day ; quisquis de●rahit famae meae addet mercedi meae ▪ Aug. He that inju●es me ●hall add to my reward , he that Clips my name to make it weigh lighter , shall make my Crown weigh heavier . Well might Stephen pray For his Enemies , Lord lay not this sin to their charge , Act. 7.60 . he knew they did but encrease his Glory in Heaven , every Stone his Enemies threw at him added a Pearl to his Crown . 3. Lay up a stock of Faith , Luk. 17.4 If thy Brother trespass against thee seven times in a day , and seven times in a day , ●urn again to thee , and say , I Repent , thou shalt forgive him . And the Apostles said to the Lord , Encrease our Faith. As if they had said , We can never do this without a great deal of Faith ; Lord encrease our Faith. Believe God hath pardoned you , and you will pardon others , only Faith can throw dust upon injuries , and bury them in the Grave of forgetfulness . 4. Think how thou hast sometimes wronged others , and may it not be just with God ▪ that the same measure you mete to others should be measured to you again ? hast not thou wronged others , if not in their Goods , yet in their Name ? If thou hast not born false witness against them , yet perhaps thou hast spoken falsly of them ; the consideration of this may make Christians bury injuries in silence . 5. Get humble Hearts . A proud Man thinks it a disgrace to put up an injury . What causeth so many Duels and Murders as Pride ? Be cloth'd with humility , 1 Pet. 5.5 . He who is low in his own Eyes will not be troubled much , tho others lay him low . He knows there 's a day a coming , when there shall be a Resurrection of Names as well as Bodies , and God will avenge him of his Adversaries , Luk. 18.7 . And shall not God avenge his own Elect ? the humble Soul leaves all his wrongs to God to requite , who hath said vengeance is mine , Rom. 12.19 . Vse of Comfort . Such as Forgive , God will forgive them . You have a good argument to plead with God for Forgiveness , lo , I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me , who hast received satisfaction in Christ my surety : so ends the fifth Petition . Mat. 6.13 . And lead us not into Temptation , but deliver us from Evil. THIS Petition consists of two parts . First , Deprecatory , Lead us not into Temptation . Second , Petitory , But deliver us from evil . First , Nenos inducas in tentationem , Lead us not into temptation . Doth God lead into Temptation ? God tempts no man to sin , Jam. 1.13 . Let no man say when he is Tempted , I am tempted of God , for God tempteth not any man. God doth permit sin , but not promote it . He who is an encourager of holiness cannot be a Patron of sin . God doth not Tempt to that which he hath an antipathy against ▪ what King will tempt his Subjects to break those Laws which he himself hath establi●hed ? Quest. But is it not said God tempted Abraham ? Gen. 22.1 . Answ. Tempting there was no more than trying . God tryed Abrahams Faith , as a Gold-smith tries Gold in the Fire , but there is a great deal of difference between Gods trying his Peoples Grace , and exci●ing their corruption ▪ he tryeth their Grace , but doth not excite their corruptions , mans sin cannot be justly father'd on God. God tempts no man. Quest. What then is the meaning of this , Lead us not into temptation ? Answ. When we pray , Lead us not into Temptation , the meaning is we desire of God , that he would not suffer us to be overcome by temptation ; that we may not be given up to the power of a Temptation , which is when we are trapann'd into sin . Quest. 2. Whence do temptations come ? Answ. 1. Ab intra ▪ from our selves , the Heart is Fomes peccati , the breeder of all evil ; our own Hearts are the greatest Tempters ; quisque sibi Satan est , Iam. 1.14 . Every man is tempted when he is drawn away of his own lust , the Heart is a perfect decoy . 2. Temptations come ab extrà , from Satan he is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter . Mat. 4.3 . he lies in Ambush to do us mischief , stat in procinctu Diabolus , the Devil lays a Train of Temptation , to blow up the Fort of our Grace . The Devil is not yet fully cast into Prison , but is like a Prisoner that goes under Bail , the World is his Diocess where he visits , we are sure to find Satan whatever we are doing , reading , praying , meditating ; we find him within , how he came there we know not ; we are sure of his company , uncertain how we came by it . A Saints whole Life ( saith Austin ) is a Temptation ; Elias who could shut Heaven by Prayer , could not shut his Heart from a Temptation . This is a great molestation to a Child of God ; as it is a trouble to a Virgin to have her Chastity daily assaulted : the more one is tempted to evil , the more he is hindred from good ; we are in great danger of Satan , the Prince of the Air , and we had need often pray , leads us not into Temptation , that we may see in what danger we are of Satans Temptations . Consider 1. His Malice in tempting . This Hellish Serpent is swell'd with the Poison of malice . Satan envies mans happiness . To see a clod of Dust so near to God , and himself ( once a glorious Angel ) cast out of the Heavenly Paradise , this makes him pursue mankind with inveterate hatred , Rev. 12.12 . The Devil is come down to you having great wrath : If there be any thing this Infernal Spirit of Hell can delight in , it is to ruine Souls , and bring them into the same condemnation with himself , this malice of Satan in tempting must needs be great , if we consider three things . 1. That when Satan is so full of Torment , yet , that at such a time he should tempt ▪ one would think Satan should scarce have a thought free from thinking of his own misery ; yet such is his rage and malice , that when God is punishing him he is tempting . 2. Satan's Malice is great , that he will tempt where he knows he cannot prevail . He will put forth his sting tho he cannot hurt ; he tempted Christ , Mat. 4.3 . If thou be the Son of God. He knew well enough Christ was God as well as Man , yet he would tempt him . Such was his malice against Christ , that he would put an Affront upon Christ , tho' he knew he could not conquer him . He tempts the Elect to Blasphemy , he knows he cannot prevail against the Eelect ; yet such is his Malice , that tho' he cannot storm the Garrison of their Hearts , yet he will plant his Pieces of Ordnance against them . 3. Satan's Malice is great , that tho' he knows his tempting men to sin will encrease his own Torment in Hell , yet he will not leave off tempting ; every Temptation makes his Chain heavier , and his fire hotter , yet he will tempt . Therefore Satan being such a malicious revengeful Spirit , had not we need pray that God would not suffer him to prevail by his Temptations ? Lead us not into Temptation . 2. Consider Satan's Diligence in tempting , 1 Pet 5.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He walketh about . He neglects no time , he who would have us Idle , yet himself is always busied . This Lyon is ever hunting after his Prey , he compasseth Sea and Land to make a Proselyte ; he walks about , he walks not as a Pilgrim , but a Spy , he watcheth where he may throw in the Fire-ball of a Temptation . He is a restless Spirit , if we repulse him , yet he will not defist , but come again with a Temptation . Like Marcellus , a Roman Captain Hannibal speaks of ; whether he was conquer'd or did conquer , he was never quiet . More particularly , Satan's Diligence in tempting is seen in this . 1. If he gets the least Advantage by Temptation , he pursues it to the utmost . If his Motion to sin begins to take , he follows it close , and presseth to the Act of sin . When he tempted Iudas to betray Christ , and found that Iudas was inclinable , and began to bite at the Bait of thirty Pieces of silver ; he hurries him on , and never leaves him till he had Betrayed his Lord and Master . When he had tempted Spira to Renounce his Religion , and saw Spira began to yield , he follows his Temptation close , and never left till he had made him go to the Legate at Venice , and there Abjure his Faith in Christ. 2. Again ▪ Satan's Diligence in tempting is seen in this , The Variety of Temptations he useth . He doth not confine himself to one sort of Temptation , he hath more Plots than one ; if he finds one Temptation doth not prevail he will have another ; if he cannot tempt to Lust , he will tempt to Pride . If a Temptation to Covetousness doth not prevail , he will tempt to Profuseness ▪ If he cannot fright men into Despair , he will see if he can draw them to Presumption . If he cannot make ▪ them Profane , he will see if he can make them Formalists . If he cannot make them Vitious , he will tempt them to be Erroneous . He will tempt them to leave off Ordinances , he will pretend Revelations . Error damns as well as Vice , the one pistols , the other poisons ; thus Satan's Diligence in tempting is Great , he will turn every Stone , he hath several Tools to work with ; if one temptation will not do , he will make use of another . Had not we need then pray , Lead us not into Temptation ? 3. Consider Satan's Power in tempting . He is called the Prince of the World , Iohn 12 31. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the strong Man , Luke 11.21 . and the Great Red Dragon who with his Tail cast down the third part of the Stars , Rev. 12.4 . He is full of Power , being an Angel ; tho Satan hath lost his Holiness , yet not his Strength . The Devils Power in tempting is seen several ways . 1. He as a Spirit having an intellectual Being , can convey himself into the Fancy , and poison it with bad Thoughts . As the Holy Ghost doth cast in good Motions , so the Devil doth bad . He put it into Iudas Heart to betray Christ , Iohn 13 , 2. — 2. Satan tho' he cannot compel the Will , yet he can present pleasing Objects to the Senc●● ▪ which have a great Force in them . He set a Wedg of Gold before Achan , and so enticed him with that Golden Bait. 3. The Devil can excite and stir up the Corruption within , and work some Inclinableness in the Heart to embrace the Temptation . Thus he stirr'd up Corruption in David's Heart , and provok'd him to number the People , 1 Chron. 21.1 . Satan can blow the spark of Lust into a Flame . 4. Herein lies much of his Power , that he being a Spirit , can so strangely convey his Temptations into our Minds , that we cannot easily discern whether they come from Satan or from our selves . Whether they are his Suggestions , or the natural Births of our own Hearts . A Bird may hatch the Egg of another Bird , thinking it is her own . Often we hatch the Devils Motions , thinking they come from our own Hearts . When Peter disswaded Christ from Suffering , sure Peter thought it came from the good Affection which he did bear to his Master , Matt. 16.22 . little did Peter think Satan had an hand in it . Now if the Devil hath such a Power to instil his Temptations that we hardly know whether they be His or Ours , we are in a great deal of danger ; and had need pray , not to be led into Temptation . Here I know some are desirous to move the Question . Quest. How shall we perceive when a Motion comes from our Own Hearts , and when from Satan ? Resp. It is hard ( as Bernard saith ) to distinguish , Inter morsum Serpentis & morbum Mentis , between those Suggestions which come from Satan , and which breed out of our own Hearts . But I conceive there is this three-fold difference . 1. Such Motions to Evil as come from our own Hearts , spring up more leasurely and by degrees . A sin is long concocted in the Thoughts ere consent be given . But usually we may know a Motion comes from Satan by its Suddenness . Therefore Temptation is compared to a Dart , Eph. 6.16 . because it is shot suddenly . David's Numbring the people was a Motion which the Devil did inject suddenly . 2. The Motions to Evil which come from our own Hearts are not so Terrible . Few are frighted at the sight of their own Children . But Motions coming from Satan are more ghastly and frightful , as Motions to Blasphemy and self-Murder . Hence it is Temptations are compared to fiery Darts , Ephes. 6. For their Terribleness , because they do as flashes of fire startle and affright the Soul. 3. When Evil Thoughts are thrown into our Mind , which we loath , and have Reluctancy against , when we strive against them and fly from them , as Moses did from the Serpent ; this shews , they are not the Natural Birth of our own Heart , but the Hand of Ioab is in this . Satan hath injected these impure Motions . 4. Satan's Power in tempting , appears by the long Experience he hath gotten in the Art. He hath been a Tempter well nigh as long as he hath been an Angel. Who are fitter for Action than Men of Experience ? Who is fitter to steer a Ship , than an old Experienced Pilot ? Satan hath gained much Experience by his being so long vers'd in the Trade of Tempting . He having such Experience knows what are the Temptations which have foiled others , and are most likely to prevail : The Fowler lays those snares which have caught other Birds . Satan having such Power in tempting , we are in danger , and had need pray , Lead us not into Temptation . 5. Consider Satans's Subtilty in tempting . The Greek word to Tempt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ signifies to Deceive . Satan in tempting useth many subtil Policies to deceive , we read of the Depths of Satan , Rev. 2.24 . and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Devices or Stratagems , 2 Cor. 2.11 . we read of his Snares and his Darts , his Snares are worse than his Darts : He is call'd a Lion for his Cruelty , and an old Serpent for his Subtilty , he hath several sorts of subtilty in tempting . 1. Subtilty . The Devil observes the Natural Temper and Constitution , Omnium discutit mores — the Devil doth not know the Hearts of men , but he may feel their Pulse , know their Temper , and so accordingly can apply himself . As the Husbandman knows what seed is proper to sow in such a soil ; so Satan finding out the Temper , knows what temptation is proper to sow in such an heart . That way the Tide of a mans Constitution runs , that way the wind of Temptation blows . Satan tempts the Ambitious Man with a Crown , the Sanguine Man 〈◊〉 Beauty , the Covetous Man with a Wedge of Gold. He provides Savory Meat such as the sinner loves . 2. Subtilty . Satan chooseth the fittest Season to tempt in . As a cunning Angler casts in his Angle when the fish will bite best . The Devil can hit the very joynt of Time , when a Temptation is likest to prevail ; there are several seasons he tempts in . 1. In our first Initiation and Entrance into Religion , when we have newly given up our names to Christ. Satan will never disturb his Vassals , but when we have broke his Prison in Conversion , now he pursues us with violent Temptations . Solet inter primordia Conversionis acrius insurgere . Bern. When Israel were got a little out of Egypt , then Pharaoh pursues them . Herod assoon as Christ was born sent to destroy him . So when the Child of Grace is newly born , the Devil labours to strangle it with Temptation . When the first Buddings and Blossoms of Grace begin to appear , the Devil would nip these tender Buds with the sharp blasts of his Temptations . Indeed at first Conversion , Grace is so weak , and Temptation so strong , that one would wonder how the young Convert scapes with his Life ; Satan hath a spight at the New Creature . 2. Season . The Devil tempts when he finds us idle and unimploy'd . We do not sow seed in fallow Ground ; but Satan sows most of his seed in a person that lies fallow ; when the Fowler sees a Bird sit still and pearch upon the Tree , now he shoots it . So when Satan observes us to sit still , now he shoots his fiery Darts of Temptation at us , Mat. 13.25 While men slept the Enemy sowed Tares . So while men sleep in Sloath Satan sows his Tares . When David was walking on the Leads , and unimploy'd , now the Devil set a tempting Object before him , and it prevail'd , 2 Sam. 11.3 . 3. Season . When a Person is reduced to outward wants and straits , now is the Devils tempting time . When Christ had fasted fourty days and was hungry , then the Devil comes and tempts him with the Glory of the World , Mat. 4.8 . When Provisions grow short , now Satan sets in with a Temptation . What , wilt thou starve rather than steal ? Reach forth thy hand , pluck the forbidden Fruit. How oft doth this Temptation prevail ? How many do we see who instead of living by Faith , live by their shifts , and will steal the Venison tho' they lose the Blessing . Season 4. Satan tempts after an Ordinance . When we have been at hearing of the Word , or Prayer , or Sacrament ; now Satan casts in the Angle of a Temptation . When Christ had been Fasting and Praying , then came the Tempter , Mat. 4.3 . Quest. Why doth Satan choose this time to tempt in after an Ordinance ? One would think this were the most disadvantagious time , for now the Soul is rais'd up to an heavenly Frame ? Answ. 1. Malice puts Satan upon it . The Ordinances that cause Fervour in a Saint , cause Fury in Satan . He knows in every Duty we have a design against him . In every Prayer we put up a Suit in Heaven against him . In the Lord's Supper we take the Sacrament upon it , to fight under Christ's Banner against the Devil ; therefore now Satan is more enraged , he now lays his Snares , and shoots his Darts against us . 2. Satan tempts after an Ordinance , because he thinks he shall now find us most secure . After we have been at the Solemn Worship of God we are apt to grow remiss , and leave off former Strictness : Like a Soldier , that after the Battle leaves off his Armour : Now Satan watcheth his time , he doth as David did the Amalekites ; after they had taken the Spoil and were secure , they did eat and drink , and dance ; now David fell upon them and did smite them , 1 Sam. 30.17 . So when we grow remiss after an Ordinance , and perhaps too much indulge our selves in carnal Delights ; now Satan falls upon us by a Temptation , and oft foils us . As after a full Meal , men are apt to grow drowsie : So after we have had a full meal at an Ordinance , we are apt to slumber and grow secure ; and now Satan shoots his Arrow of Temptation and hits us between the joynts of our Armour . Season 5. Satan tempts after some Discoveries of God's Love. Satan like a Pyrat , sets on a ship that is richly laden : So when a Soul hath been laden with spiritual Comforts ; now the Devil will be shooting at him to rob him of all . The Devil envies to see a Soul feasted with spiritual Joy. Iosephs party-colour'd Coat made his Brethren envy him , and plot against him . After David had the good news of the Pardon of his sin , ( which must needs fill him with Consolation ) Satan presently tempted him to a new sin in numbring the people ; and so all his Comfort leak'd out and was spilt . Season 6. ●atan tempts when he sees us weakest . He breaks over the Hedge where it is lowest . As the Sons of Iacob came upon the Shechemites when they were sore , and could make no Resistance , Gen. 34.25 . At two times Satan comes upon us in our weakness . 1. When we are alone . So he came to Eve when her Husband was away , and the less able to resist his Temptation . Satan hath this Policy , he gives his Poison privately , when no body is by ; others might discover his Treachery . Satan is like a cunning Suitor , that wooes the Daughter when the Parents are from home . So when one is alone , and none near ; now the Devil comes a wooing with a Temptation , and hopes to have the Match struck up . 2. When the hour of Death approaches . As the poor sheep when it is sick and weak and can hardly help it self , now the Crows lie pecking at it . So when a Saint is weak on his Death-bed ; now the Devil lies pecking at him with a Temptation , he reserves his most furious Assaults till the last . The people of Israel were never so fiercely assaulted , as when they were going to take Possession of the promised Land ; then all the Kings of Canaan combin'd their Forces against them : So when the Saints are leaving the World , and going to set their foot into the Heavenly Canaan ; now Satan sets upon them by Temptation , he tells them they are Hypocrites , all their Evidences are Counterfeit . Thus like a Coward he strikes the Saints when they are down . When Death is striking at the Body , he is striking at the Soul ▪ This is his second Subtilty , Satan chooseth the fittest season when to throw in a Temptation . Subtilty 3. A third subtil Policy of Satan in tempting is , He baits his Hook with Religion , the Devil can hang out Christ's Colours , and tempt to sin under pretences of Piety . Now he is the White Devil , and transforms himself into an Angel of Light. Celsus wrote a Book full of Errour , and he Intitled it ; Liber Veritatis , The Book of Truth . So Satan can write the Title of Religion upon his worst Temptations . He comes to Christ with Scripture in his Mouth , It is written , &c. So he comes to many and tempts them to sin under the pretence of Religion ; he tempts to Evil that Good may come of it . He tempts men to such unwarrantable Actions , that they may be put into a Capacity of honouring God the more . He tempts them to accept of Preferment against Conscience , that hereby they may be in a condition of doing more good ; He put Herod upon killing Iohn Baptist , that hereby he might be kept from the Violation of his Oath . He tempts many to Oppression and Extortion , telling them they are bound to provide for their Families . He tempts many to make away with themselves , that they may live no longer to sin against God ; thus he wraps his poisonous Pills in sugar . Who would suspect him when he comes as a Divine , and quotes Scripture ? 4. Subtilty of Satan is to tempt to sin Gradually . The old Serpent winds himself in by degrees . He tempts first to lesser sins , that so he may bring on greater . A small Offence may occasion a great Crime ; as a little prick of an Artery may occasion a mortal Gangrene . Satan first tempted David to an impure glance of the Eye , to look on Bathsheba , and that unclean look occasion'd Adultery and Murder . First the Devil tempts to go into the Company of the wicked , then to twist into a Cord of Friendship , and so by degrees to be brought into the same Condemnation with them ; This is a great Subtilty of Satan to tempt to lesser sins first ; for these harden the Heart , and fit men for the committing of more horrid tremendous . Sins . 5. Subtilty . Satans Policy is to hand over Temptations to us by those whom we least suspect . 1. By near Friends ; he tempts us by them who are near in Blood. He tempted Iob by a Proxy , he handed over a Temptation to him by his Wife , Iob 2.9 . Dost thou still retain thy Integrity ? As if he had said , Iob thou seest how for all thy Religion God deals with thee . His hand is gone out sore against thee , what and still pray , and weep ? Cast off all religion , turn Atheist ? Curse God and die . Thus Satan made use of Iob's Wife to do his work : the woman was made of the Rib , and Satan made a Bow of this Rib , out of which he shot the Arrow of his Tentation . Per costam petit Cor , the Devil oft stands behind the Curtain , he will not be seen in the Business ; but puts others to do his work . As a man makes use of a Sergeant to arrest another : so Satan makes use of a Proxy to tempt ; as he did creep into the Serpent , so he can creep into a near Relation . 2. He tempts sometimes by religious Friends . The Devil keeps still out of sight , that his Cloven Foot may not be seen . Who would have thought to have found the Devil in Peter ? When he disswaded Christ from suffering . Master , spare thy self . Christ spied Satan in the Temptation . Get thee behind me , Satan . When our religious Friends would disswade us from doing our Duty , Satan is a lying spirit in their Mouths ; and would by them entice us to Evil . 6. Subtilty , Satan tempts some Persons more than others : some are like wet Tinder , who will not so soon take the fire of Temptation as others . Satan tempts most where he thinks his Policy 's will more easily prevail ; some are fitter to receive the impression of Temptations : as soft Wax is fitter to take the stamp of the Seal . The Apostle speaks of Vessels filled for Destruction , Rom. 9.22 . so there are Vessels fitted for Temptation . Some like the spunge suck in Satan's Temptations . There are five sorts of persons that Satan doth most sit brooding upon by his Temptations . 1. Ignorant Persons . The Devil can lead them into any snare ; you may lead a blind man any whither . God made a Law that the Iews should not put a stumbling block in the way of the blind , Levit. 19.14 . Satan knows it is easie to put a Temptation in the way of the blind ▪ at which they shall stumble into Hell. When the Syrians were smitten with Blindness , the Prophet Elisha could lead them whither he would into the Enemies Country , 2 Kin. 6.20 . The bird that is blind is soon shot by the Fowler . Satan the God of this World blinds men and then shoots them . An ignorant man cannot see the Devils snares ; Satan tells him such a thing is no sin , or but a little one , and he will do well enough . 'T is but repent . 2. Satan tempts Vnbelievers . He who with Diagoras doubts of a Deity , or with the Photinians denies Hell ; what sin will not this man be drawn to . He is like mettal that Satan can cast into any Mould ; he can dye him of any colour . An Unbeliever will stick at no sin , Luxury , Perjury , Injustice . Paul was afraid of none so much as them that did not believe , Rom. 15.31 . That I may be delivered from them that do not believe in Judea . 3. Satan tempts proud Persons ; these he hath more power of : none is in greater danger of falling by a Temptation , than he who stands high in his own Conceit . When David's Heart was lifted up in pride , then the Devil stirr'd himself up to Number the people , 2 Sam. 24.2 . Celsae graviore casu decidunt Turres , feriuntque summos fulmina montes , Hor. Satan made use of Hamans pride to be his shame . 4. Melancholy Persons . Melancholy is atra bilis , a black Humour seated chiefly in the Brain . Melancholy clothes the Mind in Sable , it doth disturb Reason ▪ Satan works much upon this Humour . There are three things in Melancholy which give the Devil great Advantage . 1. It unfits for Duty , it pulls off the Chariot-Wheels , it dispirits a man. Lute-strings when they are wet will not sound . When the spirit is sad and melancholy , a Christian is out of tune for spiritual Actions . 2. Melancholy sides often with Satan against God ; the Devil tells such a person , God doth not love him , there is no Mercy for him ; and the Melancholy Soul is apt to think so too , and sets his hand to the Devils Lies . 3. Melancholy breeds Discontent ; and Discontent is a cause of many sins ; Unthankfulness ▪ Impatience , and oft it ends in self-murder . Judge then what an Advantage Satan hath against a melancholy Person , and how easily he may prevail with his Temptations . A melancholy person tempts the Devil to tempt him . 4. Idle Persons ; He who is idle , the Devil will find him work to do . Ierom gives his Friend this Counsel to be ever well employ'd , that when the Tempter came he might find him working in the Vineyard . If the Hands be not working , the Head will be plotting sin , Micah 2.1 . 7. Subtilty . Of Satan is to give some little Respite , and seem to leave off tempting a while that he may come on after with more Advantage . As Israel made as if they were beaten before the Men of Ai , and fled ; but it was a Policy to draw them out of their fenced Cities , and ensnare them by an Ambush , Iosh. 8.15 . The Devil sometimes raiseth the Siege , and feigns a flight that he may the better obtain the Victory . He goes away for a time , that he may return when he sees a better season , Luke 11.24 . When the unclean Spirit is gone out of a man , he walks in dry places , seeking rest and finding none , he saith , I will return to my House whence I came out . Satan by feigning a flight , and leaving off tempting a while , causeth Security in persons , and they think they are safe , and are become Victors , when on a sudden Satan falls on and wounds them . As one that is going to leap runs back a little , that he may take the greater Jump . Satan seems to retire and run back a little , that he may come on again with a Temptation more furiously and successfully . Therefore we need always to watch and have on our spiritual Armour . 8. Subtilty Of the old Serpent is either to take men off from the use of means , or to make them miscarry in the use of means . First , He labours to take men off from Duty , from praying and hearing ; his design is to Discourage them , and to do that he hath two Artifices . 1. He discourageth them from Duty , by suggesting to them their Vnworthiness , they are not worthy to approach to God , or have any signals of his Love and Favour . They are sinful , and God is Holy , how dare they presume to bring their impure Offering to God ? This is a Temptation indeed ; that we should see our selves unworthy is good , and argues Humility ; but to think we should not approach to God because of unworthiness , is a conclusion of the Devils making . God saith , Come , tho' unworthy . By this Tentation the Devil takes off many from coming to the Lords Table . O ( saith he ) this is a solemn Ordinance , and requires much Holiness ; how darest thou so unworthily come , lest thou eatest and drinkest unworthily ? Thus as Saul kept the people from eating Hony , so the Devil by this Temptation scares many from this Ordinance , which is sweeter than hony and the hony-comb . Secondly , Satan endeavours to discourage from Duty by objecting want of Success . When men have waited upon God in the use of Ordinances ▪ and yet find not that Comfort they desire ; now Satan disheartens them and , 〈◊〉 them upon resolves of declining all Religion ; they begin to say as that wicked King , 2 Kings 6.33 . Why should I wait on the Lord any longer ? When Saul saw God answered him not by Dreams and Visions , Satan tempted him to leave God's Worship , and seek to the Witch of Endor , 1 Sam. 28.6 . No answer of Prayer comes , therefore saith Satan leave off praying ; who will sow seed , where no Crop comes up ? Thus the Devil would by his subtil Logick dispute a poor Soul out of Duty . But if he sees he cannot prevail this way to take men off from the use of means , then he labours , 2. To make them miscarry in the use of means . By this Artifice he prevails over multitudes of Professors . The Devil stands as he did at Ioshua's right Hand , to resist men , Zach. 3.1 . If he can't hinder them from Duty , he will be sure to hinder them in Duty two ways . First , By causing Distraction in the Service of God , and this he doth by proposing Objects of Vanity , or by whispering in mens Ears that they can scarce mind what they are doing . Secondly , Satan hinders by putting men upon doing Duties in a wrong manner . 1. In a dead formal manner , that so they may fail of the success . Satan knows duties done superficially were as good be left undone . That Prayer which doth not pierce the Heart will never pierce Heaven . 2. He puts them upon doing duties for wrong ends , Finis specificat actionem ; He will make them look a-squint and have by-ends in Duty , Mat. 6.5 . Be not as the Hypocrites , for they love to pray standing in the corners of the streets , that they may be seen of men . Prayer is good , but to pray to be seen of men , this was a dead fly in the Box of Oyntment ; the Oyl of vain-glory fed their Lamp , sinister Aims corrupt and fly-blow our Holy Things . Here is Satans Policy , either to prevent Duty or pervert it ; either to take men off from the use of means , or make them miscarry in the use of Means . 9. Subtilty , Satan can colour over sin with the name and pretence of Virtue . Alcibiades hung a Curtain curiously Embroidered over a foul Picture full of Satyrs : so Satan can put the Image of vertue over the foul Picture of sin . Satan can cheat men with false Wares , he can make them believe that Presumption is Faith , that intemperate Passion is Zeal ; Revenge is Prudence , Covetousness is Frugality and Prodigality , good Hospitality . Come see my Zeal for the Lord , saith Iehu . Satan perswaded him it was a Fire from Heaven , when it was nothing but the Wild-fire of his own Ambition ; 'T was not Zeal , but State-Policy . This is a subtil Art of Satan to deceive by tempting , and put men off with the dead Child instead of the live Child , to make men believe that is a Grace which is a Sin ; as if one should write Balm-water upon a Glass of Poyson . If Satan hath all these subtil Artifices in tempting , are not we in great Danger of this Prince of the Air , and had not we need often pray , Lord suffer us not to be led into Temptation ? as the Serpent beguil'd Eve with his Subtilty , 2 Cor. 11.2 . Let us not be beguil'd by the Snares and Policies of this hellish Machiavel . Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath a Dexterity in subtil Contrivances . He doth more hurt as a Fox , than a Lion. His Snares are worse than his Darts , 2 Cor. 2.11 . We are not ignorant of his Devices . 10. The next Subtilty of Satan is , He labours to ensnare us by Lawful Things . In licitis perimus omnes ; more are hurt by lawful things than unlawful , as more are kill'd with Wine than Poison ; Gross Sins affright , but how many take a surfeit and die in using lawful things inordinately ? Recreation is lawful , Eating and Drinking is lawful , but many offend by Excess , and their Table is a Snare . Relations are lawful , but how oft doth Satan tempt to over-love ? how oft is the Wife and Child laid in God's Room ? Excess makes things lawful become sinful . 11. Subtilty of Satan is to make the Duties of our General and Particular Calling hinder and justle out one another . Our General Calling is serving God , our Particular Calling is minding our Employments in the World. 'T is Wisdom to be regular in both these , when the Particular Calling doth not eat out the time for God's Service ; nor the Service of God hinder Diligence in a Calling . The Devil's Art is to make Christians defective in one of these two . Some spend all their time in Hearing , Reading , and under a pretence of living by Faith , do not live in a Calling : others Satan takes off from Duties of Religion under a pretence that they must provide for their Families . He makes them so careful for their Bodies , that they quite neglect their Souls . This is the Subtilty of the old Serpent , to make men negligent in the Duties either of the first Table or the second . 12. Subtilty of Satan in Tempting is , to misrepresent true Holiness , that he may make others out of love with it . He paints the Face of Religion full of Scars , and with seeming Blemishes , that he may create in the Minds of Men prejudice against it . Satan misrepresents Religion as the most Melanch●ly Thing , and that he who embraceth it , must banish all Joy out of his Diocess . Tho' the Apostle saith , Ioy in Believeng , Rom. 15.13 . Satan suggests that Religion exposeth men to Danger , he shews them the Cross , but hides the Crown from them . He labours to put all the Disgrace he can upon Holiness , that he may tempt men to the Renouncing of it . Satan abuseth the Good Christian and gives him a wrong Name . The truly Zealous Man Satan calls hot-headed and factious . The patient man that bears Injuries without Revenge , Satan represents him as a Coward . The humble man is low-spirited , the heavenly-man , Satan calls fool , he lets go things that are seen , for things that are not seen . Thus the Devil mis-represents Religion to the World. As Iohn Husse that Holy Man was painted with Red Devils : So Satan paints Holiness with as deform'd , mishapen a Face as he can , that he may by this Temptation draw men off from solid Piety ; and make them rather scorn than embrace it . The hand of Ioab is in this . Satan is tempting persons to Atheism , to cast off all Religion . 13. Subtilty of Satan in tempting is , to draw men off from the Love of the Truth to embrace Errour , 2 Thes. 2.11 . That they should believe a Lie. Satan is call'd in Scripture not only an Unclean Spirit , but a Lying Spirit . As an Vnclean Spirit , so he labours to defile the Soul with Lust , and as a Lying Spirit , so he labours to corrupt the Mind with Errour . And indeed this is dangerous , because many Errours do look so like the Truth , as Alchimy represents true Gold ; Satan thus beguiles Souls . Tho' the Scripture blames Hereticks for being the Promoters of Errour ; Yet it chargeth Satan with being the chief Contriver of it . They spread the Errour , but the Devil is a lying Spirit in their Mouths . This is Satan's great Temptation , he makes men believe such are glorious Truths which are dangerous Impostures , thus he transforms himself into an Angel of Light. What is the meaning of Satans sowing Tares in the Parable , Mat. 13.25 . but Satan sowing Errour instead of Truth . How quickly had the Devil broach'd false Doctrine in the Apostles times . That it was necessary to be Circumcised , Acts 15.1 . that Angel-Worship was lawful , and that Christ was not yet come in the Flesh , 1 Ioh. 4.3 . Now the Devil tempts by drawing Men to Errour , because he knows how deadly this snare is ; and the great Mischief Errour will do where it comes . 1. Errour is of a spreading Nature , it is compar'd to Leaven , because it sowres , Mat. 16.11 . and to a Gangrene , because it spreads , 2 Tim. 2.17 . 1. One Errour spreads into more , like a Circle in the water that multiplies into more Circles . One Errour seldom goes alone . 2. Errour spreads from one person to another , it is like the Plague which infects all round about . Satan by infecting one person with Errour , infects more . The Errour of Pelagius did spread on a sudden into Palestine , Africa , Italy ; the Arrian Errour was at first but a single spark , but at last it set almost all the World on fire . 2. The Devil lays this snare of Errour , because Errour brings Divisions into the Church , and Divisions bring an Opprobrium and Scandal upon the ways of God. The Devil danceth at Discord ; Division destroys Peace , which was Christ's Legacy , and Love , which is the Bond of Perfection . Not only Christ's Coat hath been Rent , but his Body , by the divisions which Errour hath caused ; in Churches or Families where Errour creeps in , what Animosities and Fractions doth it make ? it sets the Father against the Son , and the Son against the Father . What Slaughters and Bloodshed have been occasion'd by Errors broach'd in the Church ? 3. The Devils Policy in raising Errors is to hinder Reformation ; the Devil was never a friend to Reformation . In the Primitive Times after the Apostles days , the Serpent cast out of his Mouth Water as a flood after the Woman , Rev. 12.15 . which was a deluge of Heresies , that so he might hinder the Progress of the Gospel . 4. Satan tempts to Error , because Error devours Godliness . The Gnosticks , as Epiphanius observes , were not only corrupted in their Iudgments , but in their Morals ; they were loose in their Lives , Iude 4. Ungodly men turning the Grace of our God into Lasciviousness . The Familists afterwards turn'd Ranters , and gave themselves over to Vices and Immoralities , and this they did boasting of the Spirit and Perfection . 5. The Devils design in seducing by Error is , he knows Error is pernicious to Souls ; Error damns as well as Vice. Poison kills as well as Pistol , 2 Pet. 2.1 . They shall privily bring in damnable Heresies . Now if Satan be thus subtil in laying snares of Error to deceive , had not we need pray that God would not suffer us to be led into Temptation ; that he would make us wise to keep out of the snare of Error , or if we have fallen into it , that he would give us to recover out of the snare by Repentance ? 14. Another Subtilty of Satan is , to bewitch and ensnare men by setting Pleasing Baits before them ; the Riches , Pleasures , Honours of the World , Mat. 4.9 . All this will I will give thee ; how many doth Satan tempt with this Golden Apple ? Pride , Idleness , Luxury are the three Worms which breed of Plenty , 1 Tim. 6.9 . They that will be rich fall into Temptation and a Snare . Satan kills with these silver Darts ; how many surfeit on Luscious Delights ? The Pleasures of the World are the great Engine by which Satan batters down mens Souls . His Policy is to tickle them to death , to damn them with Delights . The Flesh would fain be pleased , and Satan prevails by this Temptation . He drowns them in the sweet Waters of Pleasure ; such as have abundance of the World walk in the midst of Golden Snares . We had need watch our Hearts in Prosperity , and pray not to be led into Temptation . We have as much need to be careful that we are not endanger'd by Prosperity , as a man hath to be careful at a Feast , where there are some poison'd Dishes of Meat . 15. Subtilty of Satan in tempting is to plead Necessity . Satans Policy in tempting men under a Plea of Necessity is this , he knows that Necessity may in some Cases seem to palliate and excuse a sin . It may seem to make a lesser Evil good to avoid a Greater . As Lot offered to expose his Daughters to the Sodomites , and was willing that they should defile them , that he might preserve the Angel-strangers that were come into his House , Gen. 19.8 . Doubtless Satan had an Hand in this Temptation , and made Lot believe that the necessity of this Action would excuse the sin . The Tradesman pleads a necessity of unlawful Gain , else he cannot live . Another pleads a Necessity of Revenge , else his Credit will be impaired ; thus Satan tempts men to sin by telling them of the Necessity . Nay , the Devil will quote Scripture for it , that in some Cases extraordinary , there may be a Necessity of doing that which is not justifiable . Did not David in case of Necessity eat the Shew-bread , which was not lawful for him , but only the Priests ? Mat. 12.4 . nor do we read he was blam'd ; then will Satan say , Why may not you in Cases Extraordinary trespass a little , and take the forbidden Fruit : O beware of this Temptation , see Satans Cloven Foot in it : Nothing can warrant a thing in its own nature sinful . Necessity will not justifie Impiety . 16. Subtilty of Satan in tempting is , to draw men to Presumption . Presumption is a Confidence without Ground : it is made up of two Ingredients , Audacity and Security ; this Temptation is common . There is a two-fold Presumption ▪ 1. Satan tempts men to presume of their own Hearts , that they are better than they are ; they presume they have Grace when they have none . They will not take Gold on trust , but they will take Grace upon trust ; the foolish Virgins presumed that they had Oyl in their Vessels when they had none . Here that Rule of Epicharmus is good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , distrust a fallacious Heart . 2. Satan tempts men to presume of God's Mercy : tho' they are not so good as they should be , yet God is merciful . They look upon God's Mercy with the broad Spectacles of Presumption . Satan sooths Men up in their sins ; he Preacheth to them all Hope , no Fear ; and so deludes them with these Golden Dreams : Quam multi cum vana spe descendunt ad inferos . Aug. Presumption is Satan's draw-net , by which he drags Millions to Hell. Satan , by this Temptation , oft draws the Godly to sin ; they presume upon their Priviledges , or Graces , and so venture on occasions of sin . Iehoshaphat twisted into a League of Amity with K. Ahab , presuming , his Grace would be Antidote strong enough against the infection , 2 Chron. 18.3 . Satan tempted Peter to presume upon his own strength , and when it came to a trial , he was foiled , and came off with shame . We had therefore need Pray , That we may not be led into this Temptation ; and with David , Keep back thy servant from presumptuous sins , Psal. 19.13 . 17. Subtilty of Satan in tempting , is , to carry on his designs against us , under the highest pretences of Friendship . He thus puts Silver upon his bait , and dips his poison'd Pills in Sugar . Satan doth as some Courtiers , make the greatest pretences of Love where they have the most deadly hatred . Ioab's Sword was usher'd in with a Kiss ; He kist Abner , and then smote him under the fifth rib . Satan puts off his Lions skin , and comes in sheeps clothing ; he pretends kindness and friendship : He would consult what might be for our good . Thus Satan came to Christ , Command that these stones be made bread ▪ Mat. 4. As if he had said to Christ , I see thou art hungry , and here is no Table spread for thee in the Wilderness ; I therefore pittying thy condition , wish thee to get something to eat ; Turn stones to bread , that thy hunger may be satisfied : but Christ spied the Temptation , and with the Sword of the Spirit wounded the Old Serpent . Thus Satan came to Eve , and tempted her under the notion of a Friend ; Eat , saith he , of the forbidden Fruit , for the Lord knows , that in the day ye eat thereof ye shall be as Gods. As if he had said , I perswade you onely to that which will put you into a better condition than now you are ; eat of this Tree and it will make you Omniscient , ye shall be as Gods. What a kind Devil was here ? but it was a subtil Temptation , she greedily swallowing the bait , it undid her and all her Posterity . Let us fear his fallacious flatteries . Timeo Danaos & Dona ferentes . 18. Subtilty , is , When Satan hath tempted Men to sin , he perswades them to keep his Counsel : Like them that have some foul Disease , they will rather die than tell the Physitian . It were wisdom in case of sore temptation , to open ones Mind to some experienc'd Christian , whose Counsel might be an Antidote against the Temptation . But the danger of a Temptation lies in the concealing of it ; 'T is like the concealing of Treason , which may prove Mortal . How had we need renew this Petition , Lead us not ? &c. 19. Subtilty Of Satan in Tempting , is to make use of fit tools and engines , for the carrying on of his Work ; That is , he makes use of such persons as may be likely means to promote his tempting designs . The Devil lays the plot of a Temptation , and as it were cuts out the Work , and then he imploys others to finish it . 1. Satan makes use of such as are in places of Dignity , Men of Renown . He knows if he can get these on his side , they may draw others into Snares : When the Princes and Heads of the Tribes joined with Corah , they presently drew a Multitude into the Conspiracy , Numb . 16.2.10 . 2. The Devil makes use of such to carry on his Tempting Designs , as are Men of Wit and Parts ; such , as if it were possible , should deceive the very Elect. He must have a great deal of cunning that shall perswade a Man to be out of love with his Food : The Devil can make use of such Heretical Spirits as shall perswade Men to be out of love with the Ordinances of God , which they profess they have found comfort in . Many who once seemed to be strict frequenters of the House of God , are now perswaded , by Satan's cunning Instruments , to leave off all ▪ and follow an Ignis Fatuus , the Light within them . This is a great subtilty of the Devil to make use of such cunning subtil-pated Men , as may be fit to carry on his Tempting Designs . 3. Satan makes use of bad company to be instruments of tempting : They draw Youth to sin . First they perswade them to come into their Company , then to Twist into a Cord of Friendship ; then to Drink with them ; and , by degrees , debauch them : These are the Devils Decoys to tempt others . 20. Subtilty of Satan is , He , in his Temptation , strikes at some Grace more than other : As in tempting , he aims at some Persons more than others ; so he aims at some Grace more than other ; and if he can prevail in this , he knows what an advantage it will be to him . If you ask what Grace it is that Satan in his Temptations doth most strike at ? I Answer , it is the Grace of Faith : He lays the Train of his Temptation to blow up the Fort of our Faith , Fidei scutum percutit . Why did Christ pray more for Peter's Faith , than any other Grace ? Luk. 22.32 . Because Christ saw that his Faith was most in danger , the Devil was striking at this Grace . Satan in Tempting Eve , did labour to weaken her Faith , Gen. 3.1 . Yea , hath God said , ye shall not eat of every Tree of the Garden ? The Devil would perswade her , that God had not spoken Truth ; and when he had once wrought her to distrust , then she took of the Tree . 'T is called Scutum fidei , the Shield of Faith , Ephes. 6.16 . Satan in Tempting , strikes most at our Shield , he assaults our Faith. True Faith , though it cannot be wholly lost , yet it may suffer a great Eclipse . Though the Devil cannot , by Temptation , take away the Life of Faith , yet he may the lively acting : He cannot Gratiam diruere , but he may debilitare . Quest. But why doth Satan , in Tempting , chiefly set upon our Faith ? A. 1 King. 22.31 . Fight neither with small nor great , save onely with the King. So Faith is as it were the King of the Graces ; it is a Royal Princely Grace , and puts forth the most Majestick and noble Acts , therefore Satan fights chiefly with this Kingly Grace . I shall shew you the Devils Policy in assaulting Faith most . First , Because this is the Grace doth Satan most Mischief : it makes the most resistance against him , 1 Pet. 5.9 . Whom resist , stedfast in Faith. No Grace doth more bruise the Serpents Head than Faith. Faith is both a Shield and a Sword , defensive and offensive . 1. It is a Shield . A shield guards the Head , defends the Vitals ; the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough . 2. Faith is a Sword , it wounds the Red Dragon . Quest. How comes Faith to be so strong that it can resist Satan , and put him to flight ? Answ. 1. Because Faith brings the strength of Christ into the Soul : Sampson's strength lay in his Hair , ours lies in Christ : If a Child be assaulted , it runs and calls to its Father for help : So , when Faith is assaulted , it runs and calls Christ , and in his Strength overcomes . 2. Faith furnisheth it self with store of Promises ; the Promises are Faith's Weapons to fight with . Now , as David , by Five Stones in his Sling , wounded Goliah , 2 Sam. 17.40 . So Faith puts the Promises , as Stones , into its Sling , I will never leave thee nor forsake thee , Heb. 13.5 . He will not break the bruised reed , Matt. 12.20 . He will not suffer you to be tempted above that ye are able , 1 Cor. 10.13 . The Lord will shortly bruise Satan under your feet , Rom. 16.20 . None shall pluck you out of my Fathers hands , Joh. 10.29 . Here are Five Promises , like five Stones put in the Sling of Faith , and with these a Believer wounds the Red Dragon . Now Faith being such a Grace , that doth so resist and wound Satan , he will watch his opportunity that he may batter our shield , though he cannot break it . 2. Satan strikes most at our Faith , and would weaken and destroy it , because Faith hath a great influence upon all the other Graces : Faith sets all the Graces a-work . Like some rich Clothier , that gives out a stock of Wool to the Poor , and sets them all a Spinning : So Faith gives out a stock to all the other Graces , and sets them a working . Faith sets Love a-work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Gal. 5.6 . Faith which worketh by love . When once the Soul believes God's Love , this kindles Love to God. The believing Martyrs burned hotter in Love , than in Fire . Faith sets Repentance a-work . When the Soul believes there is Mercy to be had , and that this mercy is for him , this sets the eyes a Weeping . O saith the Soul , that ever I should offend so gracious a God. Repenting tears drop from the eye of Faith , Mark 9.24 . The Father of the Child cried out with tears , Lord I believe . Faith set his eyes abroach with Tears ; therefore the Devil hath most spight at Faith , and by his Temptations would undermine it , because it is such an Operative Grace , it sets all the other Graces on work . If the Devil cannot destroy our Faith , yet if he can disturb it , if he can hinder and stop the actings of Faith , he knows all the other Graces will be lame and unactive . If the Spring in a Watch be stopp'd , it will hinder the motion of the Wheels : If Faith be down , all the other Graces are at a stand . 21. Subtilty of Satan in Tempting , is , In broaching those Doctrines that are Flesh-pleasing . Satan knows the Flesh loves to be gratified , it cries out for ease and liberty : it will not endure any yoke , unless it be lined and made soft . The Devil will be sure so to lay his bait of Temptation , as to please and humour the flesh . The Word saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Strive , as in an Agony , to enter into Glory ; Crucifie the Flesh ; Take the Kingdom of Heaven by holy Violence . Now Satan , to enervate and weaken these Scriptures , comes with Temptations and flatters the Flesh. He tells Men , there needs no such Strictness ; Why so much zeal and violence ? a softlier pace will serve ; sure there is an easier way to Heaven : There needs no breaking the heart for Sin ; do but confess to a Priest , or tell over a few Beads , or say some Ave Maries , and this will procure you a Pardon , and give you admission into Paradise : Or , the Devil can go another way to work ; if he sees Men startle at Popery , then he stirs up the Flattering Antinomian , and he comes in another Disguise , and saith , What needs all this cost ? What needs Repenting Tears ? These are legal . VVhat need you be so strict in your Obedience ? Christ hath done all for you ; you may make use of your Christian Liberty . This Temptation draws away many ; it takes them off from strictness of life . He who sells cheapest shall have most Customers . The Devil knows this is a cheap , easie Doctrine , which will please the flesh , and he doth not doubt but he shall have Customers enough . 22. Subtilty of Satan in Tempting , is in Reference to Holy Duties . His policy is either to hinder from duty , or discourage in duty , or put Men on too far in duty . I. To hinder from Duty , as 1 Thes. 2.18 . I would have come once and again , but Satan hindred me . So many Duties of Religion had been performed , but Satan hindered . The hand of Ioab is in this . There are Three Duties which the Devil is an enemy to , and labours to keep us from . 1. Meditation . He will let Men Profess , or Pray and Hear in a formal manner ; This doth him no hurt , nor them no good : but he doth oppose Meditation , as being a means to compose the heart , and make it serious . Satan can stand your small shot , so you do not put in this Bullet . He cares not how much you Hear , nor how little you Meditate : Meditation is a chewing of the cud , it makes the VVord digest , and turn to nourishment . Meditation is the Bellows of the Affections . The Devil is an enemy to this . When Christ was alone in the Wilderness , giving himself to Divine Contemplations , then the Devil comes and tempts him , to hinder him . He will thrust in Worldly Business , something or other to keep Men off from Holy Meditation . 2. Duty , which Satan , by his tempting , would keep us from , is Mortification . This is as needful as Heaven , Col. 3.5 . Mortifie your Members which are upon the Earth , uncleanness , inordinate affection . Satan will let Men be angry with sin , exchange sin , restrain sin , which is keeping sin Prisoner , that it doth not break out ; but when it comes to the taking away the Life of Sin , Satan labours to stop the Warrant , and hinder the Execution . When Sin is Mortifying , Satan is Crucifying . 3. Self-examination , 2 Cor. 13.5 . Examine your selves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from Metal , that is pierced thorow , to see if it be Gold within . Self-examination is a Spiritual Inquisition , set up in ones Soul : a Man must search his heart for sin , as one would search an house for a Traitor ; or , as Israel sought for Leaven to burn it . Satan , if it be possible , will by his Temptations keep Men from this Duty . He useth a great deal of subtilty . 1. Here , First he tells them , Their Estate is good , and what need they put themselves to the trouble of Examination ? Though Men will not take their Money on Trust , but will examine it by the Touchstone ; yet Satan perswades them to take their Grace on trust . The Devil perswaded the Foolish Virgins they had Oyl in their Lamps . 2. Satan hath another Policy , he will shew Men the Faults of others , to keep them from searching their own : See what a Proud Covetous Man goes there . He will allow them Spectacles to see what is amiss in others , but not a Looking-glass to behold their own Faces , and see what is amiss in themselves . II. Satan's Policy is , to discourage us in Duty . When one hath been about the performing of Holy Duties , then the Devil stands up and tells him , He hath play'd the Hypocrite ; he hath served God for a Livery ; he hath had sinister ends . His Duties have been full of distraction ; they have been Fly-blown with Pride . He hath Offered the blind and lame ▪ and can he expect a reward from God ? Satan tells a Christian , He hath encreased his sin by Prayer ; and by this Temptation he would make a Child of God quite out of conceit with his Duties , he knows not whether he had best Pray or no. III. Or Thirdly , if this Plot will not take , Satan labours by Temptation to put a Christian on too far in duty : If he cannot keep a Child of God from duty , he will run him on too far in it . For instance , humiliation and mourning for sin is a duty ; but Satan will put one on too far in it ; Thou art not ( saith he ) humbled enough . And indeed , Satan never thinks a Man is humbled enough till he despairs . He would make a Christian wade so far in the Waters of Repentance , that he should wade beyond his depth , and be drown'd in the Gulph of Despair . Satan comes thus to the Soul ; Thy sins have been great , and thy sorrow should be proportionable to your sin . But is it so ? Canst thou say thou hast been as great a Mourner as thou hast been a Sinner ? Thou didst for many years drive no other Trade but sin ; And is a drop of Sorrow enough for a Sea of Sin ? No : thy Soul must be more humbled , and lie steeping longer in the brinish waters of Repentance . Satan would have a Christian weep himself blind , and in a desperate mood throw away the Anchor of Hope : Now , lest any here be troubled with this Temptation , let me say this ; This is a meer Fallacy of Satan , for sorrow proportionable to sin is not attainable in this Life , nor doth God expect it . It is sufficient for thee ( Christian ) if thou hast a Gospel-sorrow , if thou grievest so far , as to see Sin hateful , and Christ precious . If thou grievest so , as to break off Iniquity ; if thy Remorse end in Divorce , this is to be humbled enough . Then the Gold hath lain long enough in the fire , when the Dross is purged out : then a Christian hath lain long enough in Humiliation , when the Love of Sin is purged out . This is to be humbled enough to Divine Acceptation . God for Christ's sake will accept of this Sorrow for Sin ; therefore let not Satans Temptations drive to despair . You see how subtil an Enemy he is , to hinder from Duty , or discourage in Duty , or put Men on too far in Duty , that he may run them upon the Rock of Despair . Had we not then need ( having such a subtil Enemy ) Pray , Lord , lead us not into temptation : As the Serpent beguiled Eve , let us not be beguiled by this Hellish Machiavel . 23. Subtilty of Satan , in Tempting to the act of sin , is the hopes of returning out of it by speedy Repentance . But this is a fallacy ; it is easie for the Bird to fly into the Snare , but it is not so easie to get out of the Snare . Is it so facile a thing to Repent ? Are there no pangs in the New Birth ? Is it easie to leap out of Dalilah's Lap into Abraham's Bosom ? How many hath Satan flattered into Hell by this policy , that if they sin , they may recover themselves by Repentance ? Alas , Is Repentance in our Power ? A Spring lock can shut of it self , but it cannot open without a Key : We can shut of our selves to God , but we cannot open by Repentance , till God open our heart , who hath the Key of David in his hand . 24. Subtilty of Satan in Tempting , is to put us upon doing that which is good unseasonably . 1. To Mourn for sin is a duty . The Sacrifices of God are a broken heart , Psal. 51.17 . but yet there is a time when it may not be so seasonable . After some eminent Deliverance , which calls for Rejoycing , now to have the Spirits dyed of a Sad Colour , and to sit Weeping , is not seasonable . There was a Special Time at the Feast of Tabernacles , when God call'd his People to Chearfulness . Deut. 16.15 . Seven days shalt thou keep a Solemn Feast to the Lord thy God , and thou shalt surely rejoyce . Now if at this time the Israelites had hung their Harps upon the Willows , and been Disconsolate , it had been very unseasonable , like Mourning at a Wedding . When God , by his Providence , calls us to Thanksgiving , and we sit Drooping , and , with Rachel , refuse to be comforted ; this is very evil , and savours of Ingratitude . This is Satan's Temptation , the hand of Ioab is in this . 2. To Rejoyce is a Duty , Psal. 33.1 . Praise is comely for the Vpright . But when God by his judgments calls us to Weeping , now Joy and Mirth is unseasonable , Isa. 22.12 . In that day did the Lord call to weeping , and behold joy and gladness . Oecolampadius , and other Learned Writers think , it was in the time of King Ahaz , when the Signs of God's Anger , like a Blazing-Star , did appear ; now to be given to Mirth was very unseasonable . 3. To Read. The Word is a Duty ; but Satan will sometimes put Men upon it when it is unseasonable . To Read at home , when God's Word is Preaching , or the Sacrament Administring , is unseasonable , yea sinful . As Hushai said , 2 Sam. 17.7 . The Counsel is not good at this time : There was a Set-time enjoyned for the Passover , when the Iews were to bring their Offering to the Lord , Numb . 9.2 . Had the People been Reading the Law at home , in the time of the Passover , it had not been in season , and God would have punished it for a contempt . This is the Devil 's subtil Temptation , either to keep us from duty , or to put us upon it when it is least in season . Duties of Religion not well timed and done in season , are dangerous . Snow and Hail are good for the ground when they come in their season ; but in Harvest , when the Corn is ripe , then a Storm of Hail would do hurt . 25. Subtilty of Satan in Tempting , is , to perswade Men to delay their repenting and turning to God. He saith , as Hag. 1.2 . The time is not yet come . Now youth is budding , or you are but in the flower of your age , it is too soon to repent , the time is not yet come . This Temptation is the Devil's draw-net by which he drags Millions to Hell. It is a dan●erous Temptation . Sin is Dulce venenum , Bern. a Poison ; the longer Poison lies in the Body , the more mortal By delay of Repentance , sin strengthens , and the heart hardens . The longer Ice freezeth , the harder it is to be broken . The longer a Man freezeth in impenitency , the more difficult it will be to have his heart broken . When sin hath gotten an haunt , it is not easily shaken off . Besides , the danger of this Temptation to delay Repentance , appears in this , because life is hazardous , and may on a sudden expire . What security have you that you shall live another day ? Life is made up of a few flying Minutes ; it is a Taper soon blown out ▪ Jam. 4.14 . What is your life ? It is but a vapour . The body is like a Vessel , tun'd with a little breath ; Sickness broacheth this Vessel , Death draws it out : How dangerous therefore is this Temptation to procrastinate and put off turning to God by repentance . Many now in Hell did purpose to Repent , but Death surpriz'd them . 26. Subtilty of Satan in Tempting , is , to infringe and weaken the Saints peace : If he cannot Destroy their Grace , he will Disturb their Peace . Satan envies a Christian should have a good day ; and if he cannot keep him from Heaven , he will keep him from an Heaven upon Earth . There is nothing ( next to Holiness ) a Christian prizeth more , than Peace and Tranquillity of Mind . This is the Cream of Life , a Bunch of Grapes by the way : Now it is Satans great policy to shake a Christian's Peace ; that if he will go to Heaven , he shall go thither through Frights , and plenty of Tears . The Devil throws in his Fireballs of Temptation , to set the Saints Peace on fire . Of such great concern is Spiritual Peace , that no wonder if Satan would , by his Intricate subtilties , Rob us of this Jewel . Spiritual Peace is a Token of God's Favour . As Ioseph had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him ; so have the Saints a special token of God's Good-will to them , when he gives them inward Peace , which is , as it were , the party-coloured Coat to wear . No wonder then if Satan so much rage against the Saints Peace , and would tear off this comfortable Robe from them . The Devil troubles the waters of the Saints Peace , because hereby he hopes to have the more advantage of them . 1. By this perplexing of their Spirits , Satan takes off their Chariot-wheels ; unfits them for the Service of God : Body and Mind are both out of temper , like an Instrument out of Tune . Sadness of Spirit prevailing , a Christian can think of nothing but his Troubles ; his Mind is full of doubts , fears , surmises ; that he is like a person distracted , and is scarce himself : Either he neglects the duties of Religion , or his mind is taken off from them while he is doing them . Especially , there is one Duty , that melancholy and sadness of spirit unfits for , and that is Thankfulness . Thankfulness is a Tribute , or Quit-rent due to God , Psal. 149.3 . Let the Saints be joyful , let the high praises of God be in their mouth . But when Satan hath disturbed a Christian's spirit , and fill'd his Mind full of black , and almost despairing thoughts , how can he be Thankful . It rejoyceth Satan to see how his Plot takes , by making God's Children Vnquiet , he makes them Vnthankful . 2. Satan , by troubling the Saints Peace , hath this advantage , of laying a stumbling-block in the way of others : By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward . He sets before new beginners the perplexing Thoughts , the Tears , the Groans of them who are wounded in Spirit , to scare them quite off from all seriousness in Religion . He will object to new beginners ; Do you not see how these sad Souls torture themselves with melancholy Thoughts , and will you change the comforts and pleasures of this life to sit always in the house of mourning ? Will you espouse that Religion , which makes you a terror to your selves , and a burden to others ? Can you be in love with such a Religion , as is ready to fright you out of your wits ? This advantage the Devil gets by troubling the Saints Peace , he would discourage others who are looking towards Heaven ; he would beat them off from Praying , and hearing all Soul-awakening Sermons , lest they fall into this black humour of Melancholy , and end their days in despair . 3. By this subtil policy of Satan , in disturbing the Saints Peace , and making them believe God doth not love them , he hath this advantage , he sometimes so far prevails over them , as to make them begin to entertain hard thoughts of God. Through the black Spectacles of Melancholy , God's dealings look sad and Ghastly . Satan tempts the Godly to have strange thoughts of God ; to think he hath cast off all pity , and hath forgotten to be gracious , Psal. 77. and to make sad conclusions , Isai. 38.13 . I reckoned that as a Lion , so will he break all my bones ; from day even to night wilt thou make an end of me . The Devil setting in with Melancholy , causeth a sad Eclipse in the Soul ; it begins to think , God hath shut up the Springs of Mercy , and there is no Hope . Hereupon , Satan gets farther advantage of a troubled Spirit , sometimes he puts the troubled Soul upon sinful wishes and execrations against it self : Iob , in distemper of Mind , Cursed his Birth-day , Iob 3.3 . Iob , though he did not curse his God , yet he cursed his Birth-day . Thus you see what advantages the Devil gets by raising storms , and troubling the Saints Peace : and let me tell you , if the Devil is capable of any delight , it is to see the Saints disquiets ; their Groans are his Musick : 'T is a sport to him to see them torture themselves upon the wrack of Melancholy , and almost drown themselves in tears . When the Godly have unjust surmises of God , question his Love , deny the Work of Grace , and fall to wishing they had never been Born ; now Satan is ready to clap his hands and shout for a Victory . Having shewn you the advantages the Devil gets by this Temptation of disturbing the Saints Peace , I shall Answer a Question , by what Arts and Methods doth Satan in Tempting disturb the Saints Peace ? Answ. 1. Satan slily conveys evil thoughts , and then makes a Christian believe they come from his own heart . The Cup was found in Benjamin's sack , but it was of Ioseph's putting in : So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind , but Satan hath cast them in . The Devil doth , as some , lay their children at anothers door : So Satan lays his Temptations at our door , fathers them upon us , and then we trouble our selves about them , and Nurse them as if they were our own . 2. Satan disturbs the Saints Peace , by drawing forth their sins in the most black colours , to affright them , and make them ready to give up the Ghost . Satan is called the Accuser of the Brethren ; not onely because he accuseth them to God , but accuseth them to themselves : He tells them , they are guilty of such sins , and they are Hypocrites . Whereas the sins of a Believer shew only , that Grace is not perfect , not , that he hath no Grace : When Satan comes with this Temptation , shew him that Scripture , 1 Joh. 1.7 . The blood of Iesus Christ his Son cleanseth us from all sin . 27. Subtilty of Satan , is , by plausible Arguments , to tempt Men to be felo de se , to make away themselves . This Temptation doth not onely cross the current of Scripture , but is abhorring to Nature , to be ones own Executioner . Yet such cunning artifices hath Satan , that he perswades many to lay violent hands upon themselves ; which the Bills of Mortality witness . 1. He tempts some to this in terror of Conscience ; telling them , All the Hell they shall have is in their Conscience , and Death will give them present ease . 2. He tempts others to make away themselves , that they may live no longer to sin against God. 3. Others he tempts to make away themselves , that they may presently arrive at happiness : he tells them , The best of the Saints desire Heaven , and the sooner they are there the better . Austin speaks of Cleombratas , who hearing Plato Read a Lecture of the Immortality of the Soul , and the Ioys of the other World , se in praecipitium dejecit ; threw himself down a steep Precipice , or Rock , and kill'd himself . This is Satan's Plot , but we must not break prison , by laying Violent hands upon our selves ; but stay , till God send and open the door . Let us Pray , Lead us not into temptation . Still bear in mind that Scripture , Exod. 20.13 . Thou shalt not kill . Clamitat in Coelum vox sanguinis — if we may not kill another , much less our selves ; and take heed of discontent , which often opens the door to self-murder . Thus I have shewn you 27 Subtilties of Satan in Tempting , that so you may the better know them and avoid them . There is a Story of a Iew that should have Poisoned Luther , but a Friend sent to Luther the Picture of this Iew , warning him to take heed of such a Man when he saw him , by which means he knew the Murderer , and escaped his hands . I have told you the subtil devices of Satan in tempting ; I have shewn you ( as it were ) the Picture of him that would Murder you ; I beseech you , being forewarned , take heed of the Murderer . 1. Vse . From this subtilty of Satan in Tempting , let me draw two Inferences . 1. It may administer matter of wonder to us how any soul is saved . How may we admire , that Satan , this Abaddon , or Angel of the Bottomless Pit , Rev. 9.11 . This Apollyon , this Soul-devourer , doth not ruine all Mankind ? What a wonder is it that some are preserved , that neither Satan's hidden snares prevail , nor his fiery darts : that neither the Head of the Serpent , nor the Paw of the Lion destroys them ? Sure it will be matter of admiration to the Saints when they come to Heaven , to think how strangely they came thither ; that notwithstanding all the force and fraud , the power and policy of Hell , yet they should arrive safe at the Heavenly Port : This is through the safe Conduct of Christ , the Captain of our Salvation ; Michael is too hard for the Dragon . 2. Is Satan so subtil ; see then what need we have to pray to God for wisdom , to discern the snares of Satan , and strength to resist them ; we cannot of our selves stand against Temptation , if we could , this Prayer were needless , Lead us not , &c. Let us not think we can be too cunning for the Devil , we can escape his wiles and darts . If David and Peter who were Pillars in God's Temple , fell by Temptation , how soon should such weak Reeds as we , be blown down , ●id God leave us ? Take Christ's Advice , Mat. 26.41 . Watch and pray , that ye enter not into Temptation . Inference . 3. See what the end of all Satans subtilties in tempting is , He is a Tempter that he may be an accuser . He lays the plot , enticeth men to Sin , and then brings in the Indictment ; as if one should make another drunk , and then complain of him to the Magistrate for being drunk . The Devil is first a Tempter and then an Informer , first a Liar , and then a Murderer . Having shewn you the subtilties of Satan in tempting , I shall answer two questions . Quest. 1. Why doth God suffer his Saints to be so hurried and buffeted by Satans Temptations ? Answ. The Lord doth it for many wise and holy ends . 1. He lets them be tempted to try them . The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try. Temptation is a Touchstone to try what is in the Heart . The Devil tempts that he may deceive , but God lets us be tempted to try us . Qui non tentatur non probatur . Aug. 1. Hereby God tries our sincerity ; Iobs sincerity was tryed by Temptation , the Devil told God that Iob was an Hypocrite , and served God only for a Livery , but saith he , Touch him , ( that is , let me tempt him ) and then see if he will not curse thee to thy Face ? Iob 1.11 . well , God did let the Devil touch him by a Temptation , yet Iob remains holy , he worships God , and blesseth God , ver . 20.21 . Here Iobs sincerity was proved , Iob had Fiery Temptations , but he came out of the Fire a Golden Christian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Temptation is a touchstone of sincerity . 2. By Tentation God tries our Love , the Wife of Tigranes did never so shew her chastity and love to her Husband , as when she was tempted by Cyrus , but did not yield . So our love to God is seen in this , when we can look a Temptation in the Face , and turn our back upon it ; tho' the Devil come as a Serpent subtilly , and offers a Golden Apple , yet we will not touch the forbidden fruit . When the Devil shew'd Christ all the Kingdoms of the World and the glory of them : such was Christs love to his Father , that he abhor'd the Temptation . True love will not be bribed . When the Devils Darts are most fiery , a Saints love to God is most Fervent . 3. By Temptation God tries our courage , Hos. 7.11 . Ephraim is a silly Dove without an Heart . So it may be said of many , they are excordes , without an Heart ▪ they have no Heart to resist a temptation , no sooner doth Satan come with his sollicitations but they yield ; like a Coward as soon as the thief approacheth he delivers his Purse . But he is the valorous Christian that brandisheth the Sword of the Spirit against Satan and will rather die than yield ; the courage of the Romans was never more seen than when they were assaulted by the Carthaginians ; the Heroick Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the Red-Dragon , and by the power of faith puts the Devil to flight . Fidei robur potest esse concussum , non excussum Tertul. This is one reason why God lets his People be tempted , that their mettal may be tryed , their sincerity , love , magnanimity ; when Grace is proved , the Gospel is honoured . 2. God suffers his Children to be tempted , that they may be kept from Pride , quos non Gula , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit , Cypr. Pride crept once into the Angels , and into the Apostles , when they disputed which of them should be greatest , and in Peter , tho' all men forsake thee , yet I will not , as if he had had more Grace than all the Apostles . Pride keeps Grace low , that it cannot thrive , as the Spleen swells , so the other parts of the body consume . As Pride grows , so Grace consumes . God resists Pride , and that he may keep his Children humble he suffers them sometimes to fall into temptation , 2 Cor. 12.7 . lest I should be exalted , there was given to me a Thorn in the Flesh , a Messenger of Satan to buffet me . When Paul was lifted up in Revelations , he was in danger to be lifted up in Pride . Now came the Messenger of Satan to Buffet him , that was , some sore temptation to humble him . The Thorn in the Flesh was to prick the Bladder of Pride . Better is that temptation that humbles me , than that duty which makes me Proud. Rather than a Christian shall be Proud , God lets him fall into the Devils Hands a while , that he may be cured of his Imposthume . 3. God lets his People be tempted , that they may be fitter to comfort others , as are in the same distress : they can speak a word in due season to such as are weary . St. Paul was train'd up in the Fencing School of temptation , 2 Cor. 2.11 . and he was able to acquaint others with Satans Wiles and Stratagems . A Man that hath rid over a place where there are Quick sands , is the fittest to guide others through that dangerous way . He who hath been buffeted by Satan , and hath felt the Claws of this Roaring Lion , is the fittest Man to deal with one that is tempted . 4. God lets his Children be tempted to make them long more for Heaven , where they shall be out of Gunshot ; there they shall be freed from the hissing of the old Serpent . Satan is not yet fully cast into Prison , but is like a Prisoner that goes under Bail , he doth vex and molest the Saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chr. He lays his snares , throws his Fire-balls , but this is only to make the People of God long to be gone from hence , and that they may pray that they had the Wings of a Dove , to fly away beyond Satans temptations . God suffered Israel to be vexed with the Egyptians , that they might long the more to be in Canaan . Heaven is centrum , a place of rest , centrum quietativum , no Bullets of temptation fly there , the Eagle that Soars aloft in the Air , and sits pearching upon the tops of high Trees , is not troubled with the stinging of Serpents ; so , when believers are gotten above into the Empyrean Heaven , they shall not be stung with the Old Serpent . The Devil is cast out of the Heavenly Paradise . Heaven is compared to an exceeding high Mountain , Rev. 21.10 . it is so high , that Satans fiery Darts cannot reach up to it . Nullus ibi hostium metus , nullae insidiae daemonum , Bern. The Temptations here are to make the Saints long till Death sound a Retreat , and call them off the Field where the Bullets of Temptation fly so thick , that they may receive a victorious Crown . Thus I have answered this question , why God lets his dear Servants be tempted . Quest. 2. What Rocks of support are there , or what comfort for tempted Souls ? Answ. 1. That it is not our case alone , but hath been the case of Gods eminent Saints . 1 Cor. 10.13 . There hath no temptation taken you , but that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common to man , yea , to the Best : Men Christs Lambs which have had the ear mark of Election upon them , have been set upon by the Wolf. Elijah that could shut Heaven by Prayer , could not shut his Heart from a temptation , 1 Kin. 19.4 . Iob was tempted to Curse God , Peter to deny Christ ; hardly ever any Saint hath got to Heaven , but hath met with a Lion by the Way , sortem quam omnes sancti patiuntur nemo recusat , nay , Jesus Christ himself , tho he were free from sin , yet not from Temptation , we read of Christs Baptism , Mat. 3.16 . and Mat. 4.1 . Then was he led into the Wilderness to be tempted of the Devil . No sooner was Christ out of the Water of Baptism , but he was in the Fire of Temptation , and if the Devil would set upon Christ , no wonder if he set upon us . There was no sin in Christ , no Powder for the Devils fire . Temptation to Christ was like a Bur on a Christal Glass which glides off , or like a spark of fire on a marble Pillar which will not stick ; yet Satan was so bold as to tempt Christ ; this is some comfort , such as have been our Betters have wrestled with Temptations . 2. Rock of support that may comfort a tempted Soul is , that temptations ( where they are burdens ) evidence Grace . Satan doth not tempt Gods Children because they have sin in them , but because they have Grace in them . Had they no Grace , the Devil would not disturb them , where he keeps possession all is in peace , Luk. 11.21 . his Temptations are to rob the Saints of their Grace , a Thief will not assault an empty House , but where he thinks there is Treasure . A Pyrate will not set upon an empty Ship , but that is full fraught with Spices and Jewels : so the Devil most assaults the people of God because he thinks they have a rich treasure of Grace in their Hearts , and he would rob them of that . What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging upon it ? the Devil throws his temptations at you , because he sees you have so much fruit of Grace growing upon you . Tho to be tempted is a trouble , yet to think why you are tempted is a comfort . 3 The third Rock of support or comfort is , that Jesus Christ is near at hand , and stands by us in all our temptations . Here take notice of two things , 1. Christs sympathy in temptation . 2. Christs succour in temptation . 1. Christs Sympathy in our temptations . Nobis compatitur Christus . Heb. 4.15 . We have not an High-priest who cannot be touch'd with the feeling of our Infirmities . Jesus Christ doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sympathise with us , he is so sensible of our Temptations , as if he himself lay under them , and did feel them in his own Soul. As in Musick when one string is touched all the rest sound : So Christs Bowels sound ; we cannot be Tempted ▪ but he is touched . If you saw a Wolf worry your Child ; would you not pity your Child ? You cannot pity it so as Christ doth tempted ones . Christ had a fellow feeling when he was upon Earth , much more now in glory . Quest. But how can it stand with Christs glory now in Heaven , to have a fellow-feeling of our miseries and temptations ? Answ. This fellow-feeling in Christ ariseth not from any infirmity or passion , but from the mystical union between him and his Members , Zach. 2.8 . He that toucheth you , toucheth the Apple of mine Eye . Every injury done to a Saint , Christ takes as done to him in Heaven ; every temptation is a striking at Christ , and he is touch'd with the feeling of our temptations 2. Christs succour in temptation ; as the good Samaritan first had compassion on the wounded Man , there was Sympathy , then he poured in Wine and Oil , there was succour , Luke . 10.34 . So when we are wounded by the Red Dragon ▪ Christ is first touched with compassion , and then he pours in Wine and Oil , Heb. 2.18 . in that he himself hath suffer'd being tempted , he is able to succour them that are tempted . The Greek word to succour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to run speedily to ones help ; so fierce is Satan , so frail is Man , that Christ who is God-man runs speedily to his help . When Peter was ready to sink , and said , Lord save me , Christ presently stretched forth his hand and caught him . So when a poor Soul is tempted , and cries to Heaven for help , Lord save me , Christ comes in with his Auxiliary Forces : Noscit Christus , our Lord Jesus knows what it is to be tempted , therefore is so ready to succour such as are tempted ; it hath been an observation , that child-bearing Women are more pittiful to others in their Travails , than such Women as are Barren . So the Lord Jesus having been in Travail by Temptations and Sufferings , is more ready to pity and succour such as are tempted . Concerning Christs succouring the Tempted , consider two things . 1. Christs Ability to succour . 2. His Agility to succour . 1. Christs Ability to succour , Heb. 2.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to succour them that are tempted . Christ is call'd Michael , Rev. 12.7 . which signifies , Who is like God ? Tho' the Tempted Soul is weak , yet he fights under a good Captain ; The Lion of the Tribe of Iudah . When a tempted Soul fights , Christ comes into the Field as his Second . Michael will be too hard for the Dragon ; when the Devil lays the Siege of a Temptation , Christ can raise the Siege when he please . He can beat through the Enemies quarters , and can so rout Satan , that he shall never be able to rally his forces any more . Jesus Christ is on the Saints side , and who would desire a better Live-guard than Omnipotency ? 2. Christs Agility in succouring . As Christ is able to succour the tempted , so he will certainly succour them . Christs power inables him , his love inclines him , his faithfulness engageth him to succour tempted Souls . This is a great comfort to a Soul in Temptation , he hath a succouring Saviour , as God did succour Israel in the Wilderness among fiery Serpents , they had the Rock set abroach , the Manna , the Pillar of Cloud , the Brazen Serpent ; what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation , stung with the Devil that fiery Serpent ? Alexander being asked how he could sleep so securely when his Enemies were about him , said , Antipater is awake , who is always vigilant . So when our tempting Enemy is near us , Jesus Christ is awake , who is a Wall of Fire about us . There is a great deal of succour to the tempted in the Names given to Christ. As Satans names may terrifie , so Christs names may succour . The Devil is called Apollyon , the Devourer , Rev. 9.11 . Christ is called a Saviour , the Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Strong man ; Mat. 12.29 . Christ is call'd el Gibbor , the mighty God , Isa. 9 6. the Devil is call'd the Accuser , Rev. 12.10 . Christ is called the Advocate , 1 Ioh. 2.1 . The Devil is called the Tempter , Mat. 4.3 . Christ is called the Comforter , Luke 2.25 . The Devil is call'd the Prince of Darkness , Christ is call'd the Sun of Righteousness : The Devil is call'd the Old Serpent , Christ is call'd the Brazen Serpent that Heals , Iohn 3.15 . Thus the very names of Christ have some succour in them for Tempted Souls . Quest. How , and in what manner doth Christ succour them that are tempted . Answ. Several ways . 1. Christ succours them by sending his Spirit , whose works it is to bring those promises to their mind , which are fortifying , Iohn 14.26 . he shall bring all things to your remembrance . The Spirit furnisheth us with promises , as so many Weapons to fight against the old Serpent , Rom. 16.20 . the Lord will shortly bruise Satan under your feet , 1 Cor. 10.13 . God will not suffer you to be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that ye are able , Gen. 3.15 . The Seed of the Woman shall break the Serpents Head. We are oft in times of Temptation as a Man that hath his House beset , and cannot find his Weapons , he hath his Sword and his Gun to seek : now , in this case Christ sends his Spirit , and he brings things to our remembrance that help us in our Combat with Satan . The Spirit of Christ doth to one that is tempted as Aaron and Hur did to Moses , they put a Stone under him , and held up his Hands , and then Israel prevailed . So Gods Spirit puts the Promises under the Hand of Faith , and then a Christian overcomes the Devil that spiritual Amalek . The Promise is to the Soul as the Anchor is to a Ship , which keeps it steddy in a Storm . 2. Christ succours them that are tempted , by his blessed interceeding for them . When the Devil is tempting , Christ is praying . Of this the next timer 2. Christ succours his Saints by interceeding for them , when Satan is tempting Christ is praying . That prayer Christ put up for Peter , when he was tempted , extend● to all the Saints , Luk. 22.32 . Lord , saith Christ , it is my Child that is tempted , Father pitty him , when a poor Soul lies bleeding of his wounds the Devil hath given him . Christ presents his Wounds to his Father , and in the virtue of those pleads for Mercy . How powerful must Christs Prayer needs be . He is a Favorite , Iohn . 11.42 . He is both an High-Priest and a Son , if God could forget that Christ were a Priest , yet he cannot forget that he is a Son ; besides , Christ prays for nothing but what is agreeable to his Fathers Will , if a Kings Son Petitions only for that which his Father hath a Mind to grant , his suit will not be denied . 3. Christ succours his People by taking of the Tempter , a Shepherd when the Sheep begins to straggle , may set the Dog on the Sheep to bring it nearer the Fold , but then he calls off the Dog again . God will take of the Tempter , 1 Cor. 10.13 . He will with the Temptation make a way to escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he will make an Out-let . Christ will rebuke the Tempter , Zach. 3.2 . The Lord rebuke thee , O Satan . This is no small support , that Christ succours the Tempted . The Mother succours the Child most when it is sick : she sits by its Bed-side , brings it Cordials . So when a Soul is most assaulted it shall be most assisted . Object . But I have dealt unkindly with Christ , and sinn'd against his Love , and sure he will not succour me , but let me perish in the Battel . Answ. Christ is a merciful High-priest , and will succour thee notwithstanding thy failings . Ioseph was a Type of Christ. His Brethren sold him away , and the Irons entered into his Soul , yet afterwards when his Brethren were ready to die in the Famine , he forgot their injuries and succoured them with Money and Corn. I am , saith he , Ioseph your Brother , so will Christ say to a tempted Soul , I know thy unkindnesses , how thou hast distrusted my Love , grieved my Spirit , but I am Ioseph , I am Jesus , therefore I will succour thee when thou art tempted . 4. Rock of support . The best Men may be most tempted . A rich Ship may be violently set upon by Pyrats . He who is rich in Faith yet may have the Devil ( that Pyrate ) set upon him by his battering pieces . Iob an eminent Saint , yet how fiercely was he assaulted . Satan did smite his body , that he might tempt him either to question Gods Providence or quarrel with it , St. Paul was a chosen vessel , but how was this vessel battered with Tentation , 2 Cor. 12.7 . Object . But is it not said , he who is born of God the Wicked one toucheth him not ? 1 Joh. 5.18 . Answ. It is not meant that the Devil doth not tempt him , but , he toucheth him not , that is , tactu lethali Cajetan , with a deadly touch , 1 Joh. 5.16 . There is a sin unto Death ; now Satan with all his Temptations doth not make a Child of God sin a sin unto Death . Thus he toucheth him not . 5. Rock of support . Satan can go no further in tempting than God will give him leave . The power of the Tempter is limited . A whole Legion of Devils could not touch one Swine till Christ gave them leave . Satan would have sifted Peter , to have sifted out all his Grace , but Christ would not suffer him , I have prayed for thee , &c. Christ binds the Devil in a Chain , Rev. 20.1 . If Satans power were according to his malice , not one Soul should be saved , but he is a Chained Enemy ; this is a comfort , Satan cannot go an Hairs breadth beyond Gods permission . If an Enemy could not touch a Child further than the Father did appoint , sure he should do the Child no great hurt . 6. Rock of support . It is not the having a Tentation makes guilty , but the giving consent . We cannot hinder a Tentation , Elijah that could by Prayer shut Heaven , could not shut out a Temptation , but if we abhor the Temptation , it is our burden , not our sin . We read in the old Law if one went to force a Virgin , and she cried out , she was reputed innocent . If Satan would by temptation commit a Rape upon a Christian , and he cries out , and will not give consent , the Lord will charge it upon the Devils score . It is not the laying the Bait hurts the Fish , if the Fish doth not bite . 7. Rock of support . Our being tempted is no sign of Gods hating us . A Child of God oft thinks God doth not love him , because he lets him be haunted with the Devil , non sequitur , this is a wrong conclusion , was not Christ himself tempted , yet by a Voice from Heaven proclaimed , This is my beloved Son , Mat. 3.17 . Satans tempting and Gods loving may stand together . The Goldsmith loves his Gold in the Fire , God loves a Saint tho shot at by fiery Darts . 8. Rock of support . Christs Temptation was for our consolation , aqua-ignis . Jesus Christ is to be looked upon as a publick person , as our Head and Representative , and what Christ did he did for us . His prayer was for us , his suffering was for us , when he was tempted and overcame the temptation , he overcame for us . Christs conquering Satan , was to shew that every Elect Person shall at last be a Conqueror over Satan ; when Christ overcame Satans temptations , it was not only to give us an example of Courage , but an assurance of Conquest . We have overcome Satan already in our Head , and we shall at last perfectly overcome . 9. Rock of support , the Saints Temptations shall not be above their strength . The Lutenist will not stretch the strings of his Lute too hard , lest they break , 1 Cor. 10.13 . God is faithful , who will not suffer you to be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above that ye are able . God will proportion our strength to the stroke . 2. Cor. 12.9 . My Grace is sufficient for thee ▪ The Torch-light of Faith shall be kept burning , notwithstanding all the Winds of Temptation blowing . 10. Rock of support , these temptations shall produce much good . 1. They shall quicken a Spirit of Prayer in the Saints , they shall pray more and better . Temptation is orationis flabellum , the exciter of Prayer ! perhaps ( before ) the Saints came to God as cold suiters in Prayer , they pray'd as if they pray'd not ; temptation is a Medicine for security . When Paul had a Messenger of Satan to buffet him , he was more earnest in Prayer , 2 Cor. 12.8 . Three times I besought the Lord ; the Thorn in the Flesh was a Spur in his sides to quicken him in Prayer . The Deer being shot with the Dart , runs faster to the Water , when a Soul is shot with the fiery Darts of Temptation , he runs the faster to the Throne of Grace , now he is earnest with God either to take off the Tempter , or to stand by him when he is tempted . 2. God makes the temptation to sin a means to prevent sin . The more a Christian is tempted , the more he Fights against the temptation , the more a chast Woman is assaulted , the more she abhors the motion . The stronger Iosephs temptation was , the stronger was his opposition . The more the Enemy attempts to storm a Castle , the more he is repelled and beat back . 3. Godly temptations causeth the encrease of Grace . Vnus Christianus temptatus mille . One tempted Christian , saith Luther , is worth a thousand . He grows more in Grace . As the Bellows encreaseth the flame ; So the Bellows of a Temptation doth encrease the flame of Grace . 4. By these temptations God makes way for comfort . As Christ after he was tempted , the Angels came and ministred unto him , Mat. 4.11 . As when Abraham had been warring , Mechisedeck brought him Bread and Wine to revive his Spirits , Gen. 14 ▪ 18. so after the Saints have been warring with Satan , now God sends His Spirit to comfort them , which made Luther say , that temptations were Amplexus Christi , Christs embraces , because he doth then most sweetly manifest himself to the Soul. Thus you see what Rocks of support there are for tempted Souls . That I may further comfort such as are tempted , let me speak to two cases of the tempted . 1. Case . I have horrid temptations to blasphemy ? Ans. Did not the Devil tempt Christ after this manner ? Mat. 4.9 . All this will I give thee if thou wilt fall down and worship me . What greater Blasphemy can be imagined , than that the God of Heaven and Earth should worship the Devil ? yet Christ was tempted to this . If when Blasphemous thoughts are injected you tremble at them , and are in a cold sweat , they are not yours , Satan shall answer for them . Let him that plots the Treason suffer . 2. Case . But my case is yet worse ▪ I have been tempted to such sins and have yielded ; the Tempter hath overcome me ? Ans. I grant that through the with-drawing of Gods Grace , and the force of a temptation a Child of God may be overcome . David was overcome by temptation in case of Bathsheba and numbring the people . There is a party of Grace in the Heart , true to Christ , but sometimes it may be over-voted by corruption , and then a Christian yields ; 't is sad thus to yield to the Tempter , but yet let not a Child of God be wholly discouraged , and say there is no hope , let me pour in some Balm of Gilead into this wounded Soul. Tho' a Christian may fall by a temptation , yet the Seed of God is in him , 1 John 3.9 . His Seed remaineth in him . Gratia concutitur , non excutitur , Aug. A Man may be bruis'd by a fall , yet there is Life in him ; a Christian being foiled by Satan , may be like him who going to Iericho , fell among Thieves wounded and half dead , Luk. 10.30 . but still there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vital principle of Grace , his Seed remains in him . Tho' a Child of God may be overcome in praelio , in a skirmish , yet not in bello in the main Battel , an Army may be worsted in a Skirmish , but overcomes at last . Tho' Satan may foil a Child of God in a Skirmish by Tentation , yet the Believer shall overcome at last . A Saint may be foiled , not conquered ; he may lose Ground , not lose the Victory . 3. God doth not judge of his Children by one action , but by the frame of their Heart , as God doth not judge of a Wicked Man by one good action , so neither of a Godly Man by one bad action ; a Holy person may be worsted by a temptation , but God doth not measure him by that , who measures milk when it seeths and boils up ? God doth not take the measure of a Saint , when the Devil hath boiled him up in a passion , but God judgeth of him by the Pulse and Temper of his Heart , he would fear God , when he fails he weeps ; God looks which way the Biass of his Heart stands : If his Heart be set against Sin , God will Pardon . 4. God will make a Saints being foil'd by Temptation , turn to his spiritual Advantage . 1. He may let a Regenerate Person fall by a Temptation , to make him more Watchful . Perhaps he walks loosly , and so was decoy'd into sin ; but for the future he grows more curious and cautious in his walking : The foiled Christian is a vigilant Christian. He will have a care of coming within the Lions Chain any more , he will be shy and fearful of the Occasions of sin ; he will not go abroad without his spiritual Armour , and he girds on his Armour by Prayer . When a wild Beast gets over the Hedge and hurts the Corn , a Man will make his Fence the stronger . So when the Devil gets over the Hedge by a Temptation , and foils a Christian , he will be sure to mend his Fence , and be more vigilant against a Temptation afterwards . 2. God lets his Children be sometimes foiled by a Temptation , that they may see their Continual Dependance on God , and may go to him for strength . We need not only habitual Grace to stand against Temptation , but Auxiliary Grace . As the Boat needs not only the Oars , but Wind to carry it against a strong Tide . God lets his Children sometimes fall by a Temptation that seeing their own Weakness , they may rest more on Christ and Free-Grace , Cant. 8.5 . 3. God by suffering his Children to be foiled by a Temptation , will settle them the more in Grace ; they shall get strength by their Foils . The Poets feign , that Antaeas the Giant in Wrestling with Hercules got Strength by every fall to the ground ; it is true here . A Saint being foiled in wrestling with Satan gets more spiritual Strength . Peter had never such a strengthening in his Faith , as after his being foiled in the High-Priest's Hall. How was he fired with Zeal , steeled with Courage ? He who before was dash'd out of Countenance by the Voice of a Maid ; now dares openly confess Christ before the Rulers and the Councils ▪ Acts 2.14 . The shaking of the Tree settles it the more ; God lets his Children be shaken with the Wind of Temptation , that they may be more setled in Grace afterwards . This I have spoken that such Christians as God hath suffered to be foiled by Temptation , may not cast away their Anchor , or give way to sad despairing Thoughts . Object . But this may seem to make Christians careless whether they fall into a Temptation or no ; if God can make their being foiled by a Temptation advantagious to them ? Answ. We must distinguish between one who is foiled through Weakness , and through Wilfulness . If a Soldier fights , but is foil'd for want of Strength , the General of the Army will pity him and bind up his Wounds . But if he be wilfully foil'd , and proves treacherous , he must expect no Favour . So if a Christian fight it out with Satan , but is foil'd for want of Strength , ( as it was with Peter , ) God will pity him , and do him good by his being foil'd . But if he be foil'd wilfully and runs into a Temptation , ( as it was with Iudas , ) God will shew him no Favour , but will execute Martial Law upon him . The Vses Remain . Vse 1. See in what continual Danger we are . Satan is an exquisite Artist , a deep Headpiece , he lies in Ambush to ensnare ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tempter , it is his Delight to make the Saints sin , and he is subtil in tempting ; he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ways and Methods to deceive . First . He brings a Saint into sin , by making him Confide in his habitual Graces . Satan makes him believe he hath such a stock of Grace , as will Antidote him against all Temptations . Thus Satan deceiv'd Peter , he made him trust in his Grace ; he had such a Cable of Faith , and strong Tacklings , that tho' the Winds of Temptation did blow never so fierce , he could weather the Point . Tho all men forsake thee , yet , I will not ; as if he had more Grace than all the Apostles : thus he was led into Temptation and fell in the Battle ; a man may make an Idol of Grace . Habitual Grace is not sufficient without Auxiliary . The Boat needs not only Oars , but a Gale of Wind to carry it against Tide ; so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation . Secondly . Satan tempts to sin by the Baits and Allurements of the World. Foenus Pecuniae funus Animae — one of Christ's own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice , he will corrupt with Money . All this will I give thee , was his last Temptation , Mat. 4.9 . Achan was deluded by a Wedge of Gold. Silvester the Second did sell his Soul to the Devil for a Popedom . Thirdly . Satan tempts to sin sub specie boni , under a mask and shew of good ; his Temptations seem gracious Motions . 1. He tempts Men to Duties of Religion ; you will think this strange that Satan should tempt to duty , but it is so . 1. he tempts Men to duty out of sinister Ends. Thus he tempted the Pharisees to Pray and give Alms , That they might be seen of men , Mat. 6.5 . Prayer is a Duty , but to look a squint in Prayer , to do it for Vain-glory , this Prayer is turn'd into sin . 2. He tempts to duty when it is not in season , Numb . 28.2 . My Offering and my Bread for my Sacrifices shall ye offer unto me in their due season . Satan tempts to duty when it is out of season . He tempts to read the Word at home , when we should be hearing the Word . He will so tempt to one duty as it may hinder another . 3. He tempts some to duty , out of design that it may be a Cloak for sin . He tempts them to frequency in duty that they may sin and be less suspected . He tempted the Pharisees to make long Prayers , That they might devour widows houses under this pretence , Mat. 23.14 . Who would suspect him of false Weights , that so oft holds a Bible in his hand ? Thus cunning is Satan , he tempts to duty . 2. He tempts men to sin out of a shew of Love to Christ. You will think this strange , but there 's truth in it . Many a good Heart may think what he doth is in love to Christ , and all this while he may be under a Temptation . Christ told Peter , he must suffer at Ierusalem , Peter took him and rebuked him , Be it far from thee , Lord , Mat. 16.21 . as if he had said to Christ , Lord thou hast deserved no such shameful death , and this shall not be unto thee . Peter as he thought did this out of love to Christ , but Peter was all this while under a Temptation . What had become of us if Christ had hearkened to Peter , and had not suffered ? So when Christ wash'd his Disciples Feet , Peter was so mannerly , that he would not let Christ wash his Feet , Ioh. 13.8 . Thou shalt never wash my Feet . This Peter did ( as he thought ) out of Love and Respect to Christ ; Peter thought Christ was too good to wash his Feet , and therefore would have put Christ off ; but this was a Temptation , the Devil put Peter upon this sinful Modesty ; he struck at Peters Salvation , insomuch that Christ saith , If I wash thee not , thou hast no part in me . So again , when the Samaritans would not receive Christ , the Disciples , Iames and Iohn said , Lord , wilt thou that we command fire from Heaven to consume them ? Luke 9.54 . They did this as they thought out of Love to Christ ▪ they would wish for fire to consume his Enemies . But they were under a Temptation , it was not Zeal , but the Wild-fire of their own Passion ; Ye know not ( saith Christ ) what spirits ye are of . Fourthly . Satan tempts to that sin which a mans Heart is naturally most inclinable to ; he will not tempt a civil Man to Gross sin , this is abhorring to the light of Nature . Satan never sets a dish before men that they do not love ? but he will tempt a civil man to Pride , and to trust in his own Righteousness ; and to make a Saviour of his Civility . The Spider weaves a Web out of her own Bowels ; the civil Man would weave a Web of Salvation out of his own Righteousness . See then in what danger we are when Satan is continually lying in Ambush with his Temptations . Inference 2. See mans Inability of himself to resist a Temptation . Could he stand of himself against a Temptation , this Prayer were needless , Lead us not into Temptation ; no man hath Power of himself to resist a Temptation further than God gives him Strength , Ier. 10.23 . O Lord , I know that the way of man is not in himself . If Peter who had True Grace , and Adam who had Perfect Grace could not stand against Temptation ; much less can any stand by the Power of Nature , which Confutes the Doctrine of Free-will ; what freedom of Will hath man , when he cannot resist the least Temptation ? Infer . 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation — Nitimur in vetitum — we are as ready to swallow a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride , Lust , Envy , Revenge ; how do we symbolize with Satan , and embrace his snares . Like a Woman that hath a Suitor come to her , and she doth not need much wooing , she presently gives her Consent . Satan comes a wooing by Temptation , and we soon yield ; he strikes fire and we are as dry Tinder that catcheth the first spark . He knocks by temptation , and ( it is sad to think how ) soon we open the door to the Devil , which is as if one should open the door to a Thief , this may cause a spring of Tears . Infer . 4. See hence a Christians Life is no easie life , it is Military ; he hath a Goliah in the field to Encounter with , one that is arm'd with Power and Subtilty ; he hath his Wiles and Darts . A Christian must be continually Watching and Fighting ; Satans Designs carry death in the Front , 1 Pet. 5.8 . Seeking whom he he may devour . Therefore we had need be always with our Weapons in our hand . How few think their Life a warfare ? Tho' they have an Enemy in the field that is always laying of Snares or shooting of Darts , yet they do not stand Sentinel or get their spiritual Artillery ready ? They put on their Iewels , but not their Armour , Iob 21.12 . They take the Tymbrel , and Harp , and rejoyce at the sound of the Organ , as if they were rather in Musick than in Battle . Many are asleep in sloth when they should be fighting against Satan , and no wonder the Devil shoots them when he finds them asleep . Use 2. It reproves them who pray , Lead us not into Temptation , yet run themselves into Temptation . Such are they who go to Plays and Masquerades , and hunt after strange Flesh. Some go a slower pace to Hell , but such as run themselves into Temptation , these go galloping thither ; we have too many of these in this debauch'd Age , who as if they thought they could not sin fast enough , tempt the Devil to tempt them . Vse 3. Exhortation . Let us labour that we be not overcome by temptation . Quest. What means may be used that Satans Temptations may not prevail against us ? Resp. 1. Avoid Solitariness . It is no Wisdom in fighting with an Enemy to give him the Advantage of the Ground ; we give Satan Advantage of the Ground , when we are alone . Eve was foiled in the Absence of her Husband ; a Virgin is not so soon set upon in company , Eccles. 4 10. Two are better than one . Get into the Communion of Saints , and that is a good Remedy against Temptation . 2. If you would not be overcome of Temptation , beware of the Predominancy of Melancholy . This is Atra bilis , a black Humour seated chiefly in the Brain ; Melancholy disturbs Reason , and exposeth to Temptation . One calls Melancholy Balneum Diaboli , the Devils Bath ; he baths himself with Delight in such a Person . Melancholy clothes the Mind in Sable , it fills it with such dismal Apprehensions , as oft end in self-murder . 3. If you would not be overcome of Temptation , study Sobriety . 1 Pet. 5.8 . Be sober , because your Adversary walketh about . Sober-mindedness consists in the moderate use of earthly Things ; an immoderate desire of these things oft brings men into the snare of the Devil . 1 Tim. 6.9 . They that will be rich fall into a Snare . He who loves Riches inordinately , will purchase them unjustly . Ahab would swim to Nabo●hs Vineyard in Blood. He who is drunk with the Love of the World is never free from Temptation , he will pull down his Soul to build up an Estate . Quid non mortalia pectora cogis auri sacra fames ? — Be sober , take heed of being drunk with the love of the World , lest ye fall into Temptation . 4. Be always upon your Guard , watch against Satans Wiles and Subtilties , 1 Pet. 5.8 . Be vigilant ▪ because your Adversary the Devil walks about . A Christian must Excubias agere , keep Watch and Ward . See where Satan labours to make a Breach , see what Grace he most strikes at , or what sin he most tempts to , Mark 13.37 . I say to you all Watch. Watch all the Sences , the Eye , the Ear , the Touch ; Satan can creep in here . O how needful is the spiritual Watch ! shall Satan be watchful and we drowsie ? Doth he watch to devour us , and shall not we watch to save our selves ? Let us see what sin our Heart most naturally inclines to , and watch against this . 5. Beware of Idleness . Satan sows most of his seed in fallow Ground ; it was Hieroms Counsel to his Friend to be ever busied , that if the Devil did come he might find him working in the Vineyard . Idleness tempts the Devil to tempt ; the Bird that sits still is shot , he that wants Employment , never wants Temptation . When a man hath nothing to do , Satan will bring Grist to the Mill , and find him work enough . 6. Make known thy Case to some godly Friend . The hiding a Serpent in the Bosom , is not the way to be safe . When the old Serpent hath gotten into your Bosom by a Temptation , do not hide him there by keeping his Counsel . If a spark be got into the Thatch , it is not Wisdom to conceal it , it may set the House on fire ; conceal not Temptation . The keeping of Secrets is for familiar Friends : be not so great a friend to Satan as to keep his secrets ; Reveal your Temptations , which is the way to procure others Prayer and Advice . Let all see that you are not true to Satans Party , because you tell all his Plots , and reveal his Treasons . Besides , the telling our Case to some Experienced Christian , is the way to have ease ; as the opening a Vein gives ease ; so the opening our Case to a Friend , gives ease to the Soul , and a Temptation doth not so much inflame . 7. Make use of the Word . This the Apostle calls the Sword of the Spirit , Ephes. 6.17 . a fit Weapon to fight against the Tempter . This Sword of the Spirit is Gladius anceps , a Two-edged Sword ; it wounds carnal Lust , and it wounds Satan . He who travels a Road where there is Robbing , will be sure to ride with his Sword. We are travelling to Heaven , and in this Road there is a Thief will always beset us . Satan is in every place where we go . He meets us at Church , he doth not miss a Sermon , he will be tempting us there , sometimes to Drowsiness ; when you sleep at a Sermon the Devil rocks you a-sleep , sometimes he tempts by distracting the Mind in Hearing . Sometimes he tempts to question the Truth of what you hear , thus we meet with the Tempter at Church ; and he tempts in the shop , he tempts you to use Collusion and Deceit , Hos. 12.7 . The Ballances of Deceit are in his Hand . So that we meet with the Tempter every where ; therefore , this Thief being in the Road , we had need ride with a Sword ; we must have the Sword of the Spirit about us We must have skill to use this Sword , and have an Heart to draw it out , and this Sword will put the Devil to flight . Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy , he used a Scripture Weapon ▪ It is written . Three times Christ wounded the old Serpent with this Sword. Christ could with his Power and Authority have rebuked the Prince of the Air , as he did the Winds , but he stops the Devils Mouth with Scripture , It is written . It is not our Vows or Resolutions will do it , it is not the Papists Holy-Water or Charms will drive away the Devil , but let us bring the Word of God against him ; this is such an Argument as he cannot answer . It was a saying of Luther , I have had great Troubles of Mind , but so soon as I laid hold on any place of Scripture , and staid my self upon it , as upon my chief Anchor ; straightway my Temptations vanished away ; there 's no Temptation but we have a fit Scripture to answer it . If Satan tempts to Sabbath-Breaking answer him , It is written , Remember to keep the Sabbath Day Holy. If he tempts to Uncleanness , answer him , It is written , Whore-Mongers and Adulterers God will judge . If he tempts to Carnal Fear , say , It is written , Fear not them that kill the Body , and after that have no more that they can do . No such way to confute Temptation as by Scripture . The Arrows which we shoot against Satan must be fetch'd out of this Quiver . Many People want this Sword of the Spirit , they have not a Bible ; others seldom make use of this Sword , but let it rust , they look seldom into the Scripture ; therefore no wonder they are overcome by Temptations . He who is well skill'd in the Word , is like one who hath a Plaister ready to lay upon the Wound assoon as it is made , and so the danger is prevented . Oh study the Scripture and you will be too hard for the Devil ; he cannot stand against this . 8. Let us be careful of our own Hearts , that they do not DECOY us into sin . The Apostle saith , A Man is drawn away of his own Heart and enticed , Iam. 1.14 . Quisque sibi Satan est , B●rn . Every man hath a Tempter in his own Bosom . A Traitor within the Castle is dangerous . The Heart can bring forth a Temptation , tho' Satan doth not Midwife it into the World. If Satan were dead and buried , the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body ; so the Seed of all sin lies in Original Lust. Look to your Hearts . 9. If you would not be overcome of Temptation , fly the Occasions of sin . Occasions of sin have a Great Force in them to awaken Lust within . He that would keep himself free from Infection , will not come near an infected House , if you would be sober avoid drunken Company . Ioseph when he was enticed by his Mistress shun'd the Occasion , the Text saith , he would not be with her , Gen. 39.10 . If you would not be ensnared by Popery , do not hear the Mass. The Nazarite who was forbid Wine , might not eat Grapes ; which might occasion intemperance . Come not near the Borders of a temptation . Suppose one had a body made of Gunpowder , he would not come near the least spark of Fire , lest he should be blown up : Many Pray , Lead us not into Temptation , and they run themselves into temptation . 10. If you would not be overcome by temptation , make use of Faith above all things . Take the Shield of Faith , Ephes. 6.16 . Faith wards off Satan's fiery darts , that they do not hurt , 1 Pet. 5.9 . Whom resist , stedfast in Faith Mariners in a storm flie to their Anchor . Flie to your Anchor of Faith : Faith brings Christ along with it . Duellers bring their Second with them into the Field : Faith brings Christ for its Second . Faith puts us into Christ , and then the Devil cannot hurt us . The Chicken ▪ is safe from the Birds of Prey under the Wings of the Hen ; and we are secure from the Tempter under the Wings of the Lord Iesus . Though other Graces are of use to resist the Impulsions of Satan , yet Faith is the Conquering Grace : Faith takes hold of Christ's Merits , Value and Vertue , and so a Christian is too hard for the Devil . The Stars vanish when the Sun appears : Satan vanisheth when Faith appears . 11. If you would not be overcome of temptation , be much in Prayer . Such as walk in infectious places , carry Antidotes about them . Prayer is the best Antidote against temptation . When the Apostle had exhorted to put on the whole Armour of God , Ephes. 6.11 . he adds , Vers. 18. ●raying with all Prayer . Without this Reliqua arma parum prosunt . Zanchy . All other Weapons will do little good . Christ prescribes this Remedy , Watch and pray , lest ye enter into temptation , Mark 14.38 . A Christian fetcheth down strength from Heaven by Prayer . Let us Cry to God for help against the Tempter , as Sampson cried to Heaven for help , Judg. 16.28 . O Lord God , remember me , and strengthen me I pray thee , that I may be avenged of the Philistines : and , vers . 30. The house fell upon the Lords , and upon all the People . Prayer is stagellum diaboli , it whips and torments the Devil : The Apostle bids us Pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without ceasing , 1 Thes. 5.17 . It was Luther's advice to a Lady , when temptation came , to fall upon her knees by Prayer . Prayer doth asswage the force of a temptation . Prayer is the best Charm or Spell we can use against the Devil . Temptation may bruise our Heel , but by Prayer we wound the Serpents Head. When Paul had a Messenger of Satan to buffet him , what remedy doth he use ? He betook himself to Prayer , 2 Cor. 12.8 . For this thing I besought the Lord thrice , that it might depart from me . When Satan assaults furiously , let us Pray fervently . 12. If you would not be overcome of temptation , be Humble in your own eyes : Such are nearest falling who presume of their own strength . Penelton who said , his fat flesh should melt in the fire ; instead of his fat melting , his heart melted , and he turned from the Truth . When Men grow into a big conceit , God lets them fall , to prick the Bladder of Pride . O be humble ! Such are like to hold out best in a temptation , who have most Grace : but God gives more Grace to the humble , Iames 4 6. Beware of Pride ; an Imposthume is not more dangerous in the Body , than Pride in the Soul. The Doves ( saith Pliny ) take a pride in their Feathers , and in their flying high ; at last they flie so high that they are a prey to the Hawk : When Men flie high in Pride and Self-confidence , they become a prey to the Tempter . 13. If you would not be foil'd by temptation , do not enter into a Dispute with Satan . When Eve began to argue the Case with the Serpent , the Serpent was too hard for her . The Devil , by his Logick , disputed her out of Paradise : Satan can mince sin , and make it small , and varnish it over , and make it look like Vertue ; Satan is too subtil a Sophister to hold an Argument with him . Dispute not , but Fight . If you enter into a Parley with Satan , you give him half the Victory . 14. If we would not be overcome of Satan , let us put on Christian Fortitude . An Enemy we must expect , who is either shooting of darts , or laying of snares , therefore let us be armed with courage , 2 Chr. 19.11 . Deal couragiously , and the Lord shall be with the good . The Coward never won Victory : And , to animate us in our Combat with Satan , 1. We have a good Captain that Marcheth before us . Christ is called the Captain of our Salvation , Heb. 2.10 . 2. We have good Armour ; Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Armour of God's making , Ephes. 6.11 . 3. Satan is beaten in part already : Christ hath given him his Deaths-wound upon the Cross , Col. 1.15 . 4. Satan is a Chained Enemy , his Power is limited . He cannot Force the Will : It was all Eve complained of , that the Serpent deceived her , not constrained her , Gen. 3.13 . Satan hath astutiam Suadendi , not potentiam Cogendi ; he may perswade , not compel . 5. He is a Cursed Enemy , and God's Curse will blast him : Therefore put on Holy Gallantry of Spirit and Magnanimity . Fear not Satan . Greater is he that is in you , than he that is against you . 15. If we would not be overcome of a Temptation , let us call in the help of others . If an House be set on fire , would you not call in help ? Satan tempts that he may rob you of your Soul ; acquaint some Friends with your Case , and beg their Counsel and Prayers : Who knows but Satan may be cast out by the joynt-prayer of others ? In case of Temptation , how exceeding helpful is the Communion of Saints . 16. If we would not be overcome of Temptation , let us make use of all the Encouragements we can . If Satan be a Roaring Lion , Christ is the Lion of the Tribe of Iudah ; if Satan Tempts , Christ Prays : If Satan be a Serpent to Sting , Christ is a Brazen-Serpent to Heal : if the Conflict be hard , look to the Crown , James 1.12 . Whilst we are fighting , Christ will Succour us , and when we overcome he will Crown us . What makes the Soldier endure a bloody fight , but hope of a Golden Harvest ? Think , that shortly God will call us out of the Field , where the Bullets of Temptation fly so fast , and he will set a Garland of Glory upon our head . How will the case be altered ? Instead of Fighting , Singing ; instead of an Helmet , a Diadem ; instead of a Sword , a Palm-branch of Victory ; instead of Armour , White Robes ; instead of Satan's Skirmishes , the Kisses and Embraces of a Saviour ? The viewing these eternal Recompences would keep us from yielding to Temptation . Who would to gratifie a Lust , lose a Crown . Use 4. A word of Counsel to such as are Tempted ; Be so wise as to make good use of your Temptations ; as we should labour to improve our Afflictions , so to improve our Temptations . We should pick some good out of Temptation , as Sampson got Honey out of the Lion. Quest. What Good comes out of a Temptation ? Can there be any good in being set upon by an Enemy ? Can there be any good to have fiery darts shot at us ? Yes , God that can make a Treacle of Poison , can make his People get much good by their Temptations . First , Hereby a Christian sees that Corruption in his heart , which he never saw before : Water in a Glass looks pure , but set it on the fire , and the Scum boils up : So in Temptation , a Christian sees that Scum of Sin boil up , that Passion and Distrust of God as he thought had not been in his heart . Secondly , Hereby a Christian sees more of the Wiles of Satan , and is better able to withstand them . St. Paul had been in the Fencing School of Temptation , and he grew expert in finding out Satan's Stratagems , 2 Cor. 2.11 . We are not ignorant of his devices . Thirdly , Hereby a Christian grows more humble ; God will rather let his Children fall into the Devil's hands than be Proud ; Temptation makes the Plumes of Pride fall , 2 Cor. 12.7 . Lest I should be exalted above measure , there was given me a thorn in the flesh . Better is that Temptation that Humbles , than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation ; which made Luther say , Three things make a good Divine , Prayer , Meditation , Temptation . Vse 5. To such as have been under sore Temptations and Buffetings of Satan , to ( Lust , Revenge , Self-murder , ) but God hath stood by them , and given them strength to overcome the Tempter . 1. Be very thankful to God ; say as , 1 Cor. 15.57 . Thanks be to God who gives us the Victory . Be much in Doxology . Why were we kept more than others from falling into sin ? Was it because Temptation was not so strong ? No : Satan shoots his darts with all his Force . Was the Cause in our Will ? No : such a broken Shield would never have conquer'd Satans Temptations ; know , that it was Free-grace that beat back the Tempter , and brought us off with Trophies of Victory . O be thankful to God : had you been overcome by Temptation , you might have put black-spots in the face of Religion , and given occasion to the Enemies of God to blaspheme , 2 Sam. 12.14 . Had you been overcome , you might have lain sick of a Wounded Spirit , and cried out with David of Broken Bones . After David yielded temptation , he lay for above three quarters of a year in horror of Mind ; and some Divines think , he never recovered his full joy to the day of his Death . O therefore , what cause have they to stand upon Mount Gerizim , blessing of God , who , in a Field-battel , have got the better of Satan , and been more than Conquerours . Say as the Psalmist , Psal. 124.6 . Blessed be the Lord who hath not given us as a prey to their Teeth : So blessed be God who hath not given us as a prey to Satan that Roaring Lion. When God puts Mercy in the Premisses , we must put Praise in the Conclusion . 2. You that have been tempted and come off Victors , be full of Sympathy , pity tempted souls ; shew your Piety in your Pity . Do you see Satan's darts sticking in their sides , do what you can to pull out these darts ; communicate your experiences to them ; tell them how you broke the Devils snare , and your Saviour was your Succourer — The Apostle speaks of restoring others in the Spirit of meekness , Gal. 1.6 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to restore , alludes to Chirurgians , who set Bones out of joint : So when we see such as are tempted , and Satan hath , as it were , put their bones out of joint , labour to set them in joint again with all love , meekness and compassion . A word spoken in season may relieve a Soul fainting in Temptation ; and you may do , as the good Samaritan , drop in oil and wine into the wound , Luk. 10.34 . Vir spiritualis consilia magis quàm convitia meditatur . Aug. 3. You that have got a Conquest of Satan , be not Secure . Think not that you shall never be troubled with the Tempter more : He is not like the Syrians , 2 King. 6 23. The bands of Syria came no more into the Land of Israel . A Cock if he be made once to run away , he will fight no more : But 't is not so with Satan ; He is a Restless enemy ; and if you have beaten him back , he will make a fresh onset . Hannibal said of Marcellus , a Roman Captain , That whether he did beat , or was beaten , he was never quiet . When Christ had worsted Satan he went away from Christ ; but , ad Tempus , for a Season , Luk. 4.13 . as if he meant to come again . When we have gotten the better of Satan , we are apt to grow secure , to lay aside our Armour , and leave off our Watch ; which , when Satan perceives , then he comes upon us with a new Temptation and wounds us : He deals with us as David did with the Amalekites , when they had taken the spoil , and were secure , 1 Sam. 30.16 . They were spread upon the Earth , eating and drinking and dancing : then , Vers. 17. David smote them , and there escaped not a man of them . Therefore , after we have got the better of the Tempter , we must do , as Mariners in a Calm , mend our Tackling , as not knowing how soon another storm may come . Satan may , for a time , retreat , that he may afterwards come on more fiercely . He may go away a while , and bring seven other Spirits with him , Luk. 11.26 . Therefore be not Secure , but stand upon your Watch-tower . Lie in your Armour ; always expect a Fight . Say , as he that hath a short respit from an Ague , I look every day when my Fit should come : So say , I look every day when the Tempter should come ; I will put my self into a Warlike posture . Satan , when he is beaten out of the Field , is not beaten out of heart , he will come again . He had little hope to prevail against Christ ; Christ gave him three deadly wounds , and made him retreat ; yet he departed onely for a Season . If the Devil cannot conquer us , yet he knows he shall molest us : if he cannot destroy us , he will disturb us . Therefore we must , with the Pilot , have our Compass ready , and be able to turn our Needle to any Point where Temptation shall blow . If the Tempter come not so soon as we expect , yet by putting our selves into a posture , we have this advantage , we are always Prepared . To conclude all ; Let us oft make this Prayer , Lead us not into Temptation : If Satan wooes us by a temptation , let us not give Consent . But in case a Christian hath , through weakness , ( and not out of design ) yielded to a temptation , yet let him not cast away his Anchor . Take heed of Despair , this is worse than the fall it self . Christian , steep thy soul in the brinish Waters of Repentance , and God will be appeased . Repentance gives the Soul a Vomit . Christ loved Peter after his denial of him , and sent the first news of his Resurrection to him ; Go tell the Disciples and Peter . 'T is an Error , to think that one act of sin can destroy the Habit of Grace . 'T is a wrong to God's Mercy and a Christian's Comfort , to make this despairing conclusion , that after one hath fallen by temptation , his Estate is irrecoverable . Therefore Christian , if thou hast fallen with Peter , repent with Peter , and God will be ready to seal thy Pardon . Matt. 6.13 . But deliver us from Evil. 2. THe Second Branch of this Sixth Petition , is , Libera nos a malo ; Deliver us from evil . There is more in this Petition than is expressed : The thing Expressed is , that we may be kept from Evil : The thing farther intended is , that we may make a Progress in Piety , Titus 2.11 . Denying ungodliness and worldly lusts ; there is , being delivered from Evil ; that we should live soberly , righteously and godly ; there is a progress in Piety . I begin with the first thing in this Petition Expressed , Deliver us from Evil. Quest. What Evil do we Pray to be delivered from ? Answ. 1. In General , from the evil of sin . 2. More particularly , we Pray to be delivered , First , From the Evil of our own Heart ; it is called an Evil Heart , Heb. 3.12 . Secondly , From the Evil of Satan ; He is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Evil One , Matt. 13.19 . Thirdly , From the Evil of the World ; it is called the present evil World , Gal. 1.4 . 1. In General ; Deliver us from evil : We Pray to be delivered from the evil of sin . Not that we pray to be delivered immediately from the Presence and In-being of sin , for that cannot be in this life . We cannot shake off this Viper : but we Pray that God will deliver us more and more from the Power and Practice , from the Scandalous Acts of Sin , which cast a Reflection upon the Gospel . Sin then is the Deadly Evil we pray against ; Deliver us from Evil : With what Pencil shall I be able to draw the deformed face of sin . The Devil would Baptize sin with the Name of Vertue : 'T is easie to lay fair Colours on a Black Face . But I shall endeavour to shew you what a Prodigious Monster sin is ; and there is great reason we should pray , Deliver us from evil . Sin is , ( as the Apostle saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding sinful , Rom. 7.13 . Sin is the very Spirits of Mischief distilled ; 't is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Accursed thing , Josh. 7.13 . That sin is the most execrable evil , appears several ways . 1. Look upon Sin in its Original . 2. Look upon Sin in its Nature . 3. Look upon Sin in the Judgment and Opinion of the Godly . 4. Look upon Sin in the Comparative . 5. Look upon Sin in the manner of cure . 6. Look upon Sin in its direful effects , and when you have seen all these you will apprehend , what an horrid evil sin is , and what great reason we have to pray , Deliver us from evil . 1. Look upon sin in its Original ; it fetcheth its pedigree from Hell : Sin is of the Devil , Iohn 8.44 . Sin calls the Devil Father , it is Serpentis venenum , as Austin saith , it is the Poison the Old Serpent hath spit into our Virgin Nature . 2. Look upon Sin in its Nature , and so it is evil . 1. See what the Scripture compares it to . Sin hath got a bad name , 't is compared to the Vomit of Dogs , 2 Pet. 2.22 . to a menstruous Cloath , Isa. 30.22 . which as Ierom saith , was the most unclean thing under the Law , it is compared to the Plague , 1 Kin. 8.38 . to a Gangrene , 2 Tim. 2.17 . persons under these diseases we would be loth to Eat and Drink with . 2. Sin is evil in its Nature as it is injurious to God three ways . 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Royal Law , 1 John 3.4 . Sin is a transgression of the Law : It is Crimenlaesae Majestatis , High Treason against Heaven . What greater injury can be offered to a Prince , than to trample upon his Royal Edicts ? Neh. 9.26 . They have cast thy Laws behind their Backs . 2. Sin is a contumacious affront to God , ' it s a walking contrary to him , Lev. 26.40 . the Hebrew word for sin , Pashang , signifies Rebellion ; sin flies in the Face of God , Iob 15.25 . He stretcheth out his hand against God ; we ought not to lift up a thought against God , much less to lift up an hand against him ; but the sinner doth so ; Sin is Deicidium , it would not only un-throne God , but Ungod him , if Sin could help it God should be no longer God. 3. Sin is injurious to God as it is an act of high ingratitude . God feeds a sinner , Screens off many evils from him , yet he not only forgets Gods Mercies , but abuseth them , Hos. 2.8 . I gave her Corn and Wine and Oil , and multiplied her Silver , which they prepared for Baal . God may say , I gave thee Wit , Health , Riches , which thou hast employed against me . A sinner makes an Arrow of Gods Mercies , and shoots at him , 2 Sam. 16 17. Is this thy kindness to thy friend ? did God give thee life to sin ? Did he give thee Wages to serve the Devil ? O what an ungrateful thing is sin ! Ingratitude forfeits Mercy , as the Merchant doth his Goods by not paying custom . 3. Sin is evil in its nature , as it is a foolish thing , Luk. 12.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou Fool , this night shall thy Soul be required of thee . 1 Sam 13.13 . Is it not foolish to prefer a short Lease before an Inheritance ? a sinner prefers the pleasures of sin for a season , before those pleasures which run at Gods right hand for evermore . Is it not folly to gratifie an Enemy ? Sin gratifies Satan . Mortalium errores epulae sunt daemonum . Mens sins feast the Devil . Is it not folly for a Man to be felo de se , guilty of his own destruction , to give himself Poison ? a Sinner hath an hand in his own Death , Prov. 1.18 . They lay wait for their own blood , no creature did ever willingly kill it self but Man. 4. Sin is a polluting thing . Sin is not only a defection , but a pollution , t is as rust to Gold , as a stain to Beauty , 't is call'd filthiness of Flesh and Spirit , 2 Cor. 7.1 . it makes the Soul red with guilt , and black with filth , quanta saeditas vitiosae mentis ! Cicero . This filth of sin is inward . A spot in the Face may easily be wiped off , but to have the Liver and Lungs tainted is far worse ; sin hath got into the Conscience , Tit. 1.15 . sin defiles all the faculties , the Mind , Memory , Affections , as if the whole Mass of Blood were corrupted , sin pollutes and fly-blows our holy things : the Leper in the Law if he had touched the Altar , the Altar had not cleansed him , but he had polluted the Altar ; an Emblem of sins Leprosie spotting our holy things . 5. Sin is a debasing thing , it degrades us of our honour , Dan. 11.25 . In those days shall stand up a vile person ; this was spoken of Antiochus Epiphanes who was a King , and his name signifies illustrious , but sin had made him vile ; sin blots a Mans name , nothing so turns a Mans Glory into shame as sin doth , sin makes one like a Beast , Psal. 49.20 . 't is worse to be like a Beast , than to be a Beast , 't is no shame to be a Beast , but it is a shame for a Man to be like a Beast , Lust makes a Man Brutish , and Wrath makes him Devilish . 6. Sin is an enslaving thing . A sinner is a Slave when he sins most freely . Grave servitutis jugum , Cicero . Sin makes Men the Devils Servants . Satan bids them sin , and they do it , he bid Iudas betray Christ , and he did it ; he bid Ananias tell a Lye , and he did it , Act. 5.3 . when a Man commits a sin he is the Devils Lacky , and runs on his errand , they who serve Satan have such a bad Master , that they will be afraid to receive their Wages . 7. Sin is an unsavory thing , Psal. 14.3 . They are altogether become filthy , in the Hebrew , neelachu they are become stinking ! sin is very noisome to God , that person who shall Worship in Gods House , yet live in the sin of uncleanness , let him be perfum'd with all the Spices of Arabia his Prayers are unsavoury , Isa. 1.13 . Incense is an abomination to me ; therefore God is said to behold the Proud afar off , Psal. 138.6 . He will not come near the Dung-hill sinner , that hath such noisome Vapours coming from him . 8. Sin is a painful thing , it costs Men much labour and pains to accomplish their wicked designs ▪ Jer. 9.5 . They weary themselves to commit iniquity . Peccatum est sui ipsius paena . What pains did Iudas take to bring about his Treason ? He goes to the High-Priest , and then after to the Band of Soldiers , and then back again to the Garden : What pains did the Powder-traiters take in digging through a thick Stone Wall ? what pains in laying their Barrels of Powder , and then covering them with Crows of Iron ? How did they tire out themselves in sins Drudgery , Chrysostom saith Vertue is easier than Vice. 'T is easier to be sober than intemperate . 'T is easier to serve God than to follow sin . A wicked man sweats at the Devils Plough , and is at great pains to Damn himself . 9. Sin is a disturbing thing . Whatever defiles disturbs . Sin breaks the peace of the Soul. Isa. 57.21 . No peace to the Wicked . When a Man sins presumptuously he stuffs his Pillow with Thorns , and his head will lie very uneasy when he comes to dye . Sin causeth a Trembling at the Heart . When Spira had sinn'd he had a Hell in his Conscience , he was in that horror that he professed he envied Cain and Iudas . Charles the ninth who was guilty of the Massacre in Paris , was afterwards a terrour to himself , he was frighted at every noise , and could not endure to be waked out of his sleep without Musick . Sin breaks the peace of the Soul. Cain in killing Abel stab'd half the World at a blow , but could not kill the Worm of his own Conscience . Thus you see what an evil sin is in the nature of it , and had not we need pray , Deliver us from Evil. 3. Look upon sin in the Iudgment and opinion of the Godly , and it will appear to be the most prodigious evil . 1. Sin is so great an evil , that the Godly will rather do any thing than sin , Heb. 11.24 . Moses chose rather to suffer with the People of God , than to enjoy the pleasures of sin . The Primitive Christians said , Ad leonem potius quàm lenonem , they chose rather to be devoured by Lions without , than Lusts within . Irenaeus was carried to a place where was a Cross on one side and an Idol on the other , and he was put to his choice either to bow to the Idol or suffer on the Cross , and he chose the latter ; a Wise Man will chuse rather to have a rent in his Coat than in his Flesh. The Godly will rather endure outward sufferings , than a rent in their Conscience . So great an evil is in sin , that the Godly will not sin for the greatest gain , they will not sin tho' they might purchase an estate by it ; nay , tho' they were sure to promote Gods Glory by it . 2. The Godly testifie sin is a great evil , in that they desire to die upon no account more than this , that they may be rid of sin ; they are desirous to put off the clothing of the Flesh , that they may be uncloathed of sin . It is their greatest grief that they are troubled with such Inmates , they have the stirrings of Pride , Lust , Envy . It was a cruel Torment Mezentius used , he tied a dead Man to a living : Thus , a Child of God hath corruption join'd with Grace , here is a dead Man tied to the living . So hateful is this , that a believer desires to die for no other reason more than this , that death shall free him from sin . Sin brought death into the World , and death shall carry sin out of the World. Thus you see in the opinion of the Godly , sin is the most hyperbolical and execrable evil . 4. Look upon sin in the comparative , and it will appear to be the most deadly evil . Compare what you will with it ; 1. Affliction , 2. Death , 3. Hell ; And still sin is worse . First , Compare sin with affliction ; there is more evil in a drop of sin than in a Sea of affliction . 1. Sin is the Cause of affliction , the cause is more than the effect . Sin brings all mischief , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. Sin hath sickness , Sword , Famine , and all Judgments in the Womb of it . Sin rots the name , consumes the estate , wastes the radical moisture , as the Poets ●ain of Pandora's Box , when it was opened , it filled the World full of Diseases : when Adam broke the Box of Original Righteousnes , it hath caus'd all the Penal evils in the World. Sin is the Phaeton that sets the World on Fire . Sin turn'd the Angels out of Heaven , and Adam out of Paradise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Sin causeth Mutinies , Divisions , Massacres , Jer. 47.6 . O thou Sword of the Lord , how long will it be ere thou be quiet ? the Sword of Gods justice lies quietly in the Scabbard , till sin draws it out , and whets it against a Nation , so that sin is worse than affliction , it being the cause of it ; the cause is more than the effect . 2. God is the author of affliction , Amos 3.6 . Is there any evil in a City and the Lord hath not done it ? it's meant of the evil of affliction . God hath an hand in affliction , but no hand in sin ! God is the cause of every action , so far as it is Natural , but not as it is Sinful . He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron . So God made the Instrument of our Souls , but the Rust and Canker of sin which corrupts our Souls God never made ; Peccatum Deus non fecit , Austin . God can no more act evil than the Sun can darken . In this sense sin is worse than affliction ; God hath an hand in affliction , but disclaims having any hand in sin . 3. Affliction doth but reach the Body and make that miserable , but sin makes the Soul miserable . The Soul is the most noble part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Macar . The Soul is a Diamond set in a ring of Clay ; it is excellent in its Essence , a Spiritual , immortal substance ; excellent in the Price paid for it , redeemed with the Blood of God , Act. 20.28 . it is more worth than a World , the World is of a courser make , the Soul of a finer spinning , in the World we see the Finger of God , in the Soul the Image of God. To have the pretious Soul endangered , is far worse than to have the Body endangered . Sin wrongs the Soul , Prov. 8.36 . Sin casts this Jewel of the Soul over-board . Affliction is but Skin deep , it can but take away the Life , but sin takes away the Soul , Luk. 12.20 . the loss of the Soul is an unparallell'd loss , it can never be made up again . God ( saith St. Chrysostom ) hath given thee two Eyes , if thou losest one thou hast another , but thou hast but one Soul , and if that be lost , it can never be repaired . Thus sin is worse than affliction , one can but reach the Body , the other ruins the Soul ; is there not great reason then , that we should often put up this Petition , deliver us from evil ? 4. Afflictions are good for us , Psalm . 119.71 . It is good for me that I was afflicted ; many can bless God for affliction . Affliction humbles , Lam. 3.19 . remembring my affliction , the Wormwood and the Gall , my Soul hath them still in remembrance , and is humbled in me ; afflictions are compar'd to thorns , Hos. 2.8 . these Thorns are to prick the Bladder of Pride . Affliction is the School of Repentance , Jer. 31.18 . Thou hast chastised me and I was chastised , I Repented . The Fire being put under the Still , makes the Water drop from the Roses : the fire of Affliction makes the Water of Repentance drop from the Eyes . Affliction brings us nearer to God. The Loadstone of Mercy doth not draw us so near to God , as the Cords of Affliction . When the Prodigal was pinch'd with want , then saith he , I will arise and go to my father , Luke 15.18 . Afflictions prepare for glory . 2 Cor. 4.17 . This light affliction works for us an eternal weight of glory ; the Limner lays his Gold upon dark colours : so God lays first the dark colours of affliction , and then the Golden colour of Glory . Thus Affliction is for our good , but sin is not for our Good ; it keeps good things from us , Jer. 5.25 . Your sins have with-holden good things from you ; sin stops the current of Gods Mercy , it precipitates men to ruine . Manassehs affliction brought him to humiliation , but Iudas his sin brought him to desperation . 5. A man may be afflicted , and his Conscience may be quiet . Pauls feet were in the stocks , yet he had the Witness of his Conscience , 2 Cor. 1.12 . the Head may ake , yet the Heart may be well , the outward Man may be afflicted , yet the Soul may dwell at ease , Psal. 25.13 . the Hail may beat upon the Tiles of the House , when there is Musick within , in the midst of outward pain , there may be inward peace . Thus in affliction Conscience may be quiet : but when a Man commits a presumptuous scandalous sin , Conscience is troubled ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by defiling the purity of Conscience , we lose the peace of Conscience , when Spira had sinned , and abjured the Faith , he was a terror to himself , he had an Hell in his Conscience . Tiberius the Emperor , felt such a sting in his Conscience that he told the Senate he suffered death daily . 6. In Affliction we may have the Love of God. Afflictions are love tokens , Rev : 3.19 . as many as I love I rebuke . Afflictions are sharp arrows , but shot from the Hand of a loving Father . If a Man should throw a Bag of Money at another , and it should bruise him a little , and raise the Skin , he would not be offended , but take it as a fruit of love : so when God bruiseth us with affliction , it is to enrich us with the Golden Graces of his Spirit , all is love , but when we commit sin God withdraws his love ; 't is like the Sun overcast with a Cloud , nothing appears but anger and displeasure . When David had sin'd in the matter of Vriah , 2 Sam. 11.27 . the thing that David had done displeas'd the Lord. 7. There are many encouragements to suffer affliction . God himself suffers with us , Isa. 63.9 . In all their afflictions he was afflicted ; God will strengthen us in our sufferings , Psal. 37.39 . He is their strength in the time of trouble . Either God makes our burden lighter , or our Faith stronger . He will compensate and recompence our sufferings , Mat. 19.29 . Every one that hath forsaken Houses or Lands for my name sake , shall receive an hundred fold , and inherit Life everlasting . Here are encouragements to suffer affliction , but there is no encouragement to sin ! God hath brandish'd a flaming Sword of threatnings to deter us from sin , Psal. 68.21 . God shall wound the Hairy scalp of such an one as goes on still in his trespasses . There is a flying Roul of Curses which enter into the House of a sinner , Zac. 5.4 . if a Man sin , be it at his peril , Deut. 32.42 . I will make mine Arrows drunk with Blood. God will make Men weary of their sins or he will make them weary of their Lives . Thus sin is worse than Affliction , there are Encouragements to suffer Affliction , but no Encouragement to sin . 8. When a Person is afflicted , only he himself suffers , but by sinning openly he doth hurt to others . 1. He doth hurt to the Vnconverted ; one mans sin may lay a stone in another mans way , at which he may stumble and fall into Hell ; O the Evil of scandalous Sin ! some are discouraged , others hardned ; thy sinning may be a cause of anothers damning , Mal. 2.7 , 8. The Priests going wrong caused others to stumble . 2. He doth hurt to the Converted ; by an open scandalous sin he offends weak Believers , and so sins against Christ , 1 Cor. 8.12 . Thus sin is worse than Affliction , because it doth hurt to others . 9. In Afflictions the Saints may Rejoyce , 1 Thes. 1.6 . Ye receiv'd the Word in much Affliction with Ioy , Heb. 10.34 . Ye took joyfully the spoiling of your Goods . Aristotle speaks of a Bird that lives among Thorns , yet sings sweetly ; so a Child of God can rejoyce in Affliction , St. Paul had his Prison-songs , Rom. 5.3 . We glory in Tribulation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , signifies an Exuberancy of Joy , a Joy with Boasting and Triumph . God doth oft pour in those Divine Consolations as cause the Saints to rejoyce in Afflictions ; they had rather have their Afflictions , than want their Comforts ; God doth candy their Wormwood with Sugar , Rom. 5.5 . You have seen the Sun shine when it rains . The Saints have had the shining of Gods Face , when Affliction hath rained and drop'd upon them . Thus we may rejoyce in Affliction , but we cannot rejoyce in sin , Hos 9.1 . Rejoyce not O Israel , for Ioy , as other people , for thou hast gone a Whoring from thy God. Sin is Matter of Shame and Grief , not of Joy. David having sinn'd in numbring of the people , His Heart smote him , 2 Sam. 24.10 . as the pricking of a Vein lets out the Blood : so when sin hath prick'd the Conscience , it lets out the Joy. 10. Affliction is a Magnifying of a Person , Iob 7.17 . What is Man that thou shouldest magnifie him , and visit him every morning ? That is , visit him with Affliction . How do Afflictions magnifie us ? Answ. 1. As they are signs of Son-ship , Heb. 12.7 . If ye endure Chastening , God deals with you as Sons . Every Print of the Rod is a Badge of Honor. 2. As the sufferings of the Godly have raised their Fame and Renown in the World ▪ the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name : O how Eminent was Iob for his Patience ! Iam. 5.11 . Ye have heard of the Patience of Job . Iob the Sufferer was more Renown'd than Alexander the Conqueror . Thus Afflictions Magnifie a Person , but sin doth not magnifie , but vilifie him . When Eli●s Sons had sinn'd , and prophan'd their Priesthood , they turn'd their glory into shame ; the Text saith , They made themselves Vile , 1 Sam. 3.13 . Sin casts an indelible Blot on a mans Name , Prov. 6.32 , 33. Whoso commits Adultery with a Woman , a Wound and Dishonour shall he get , and his Reproach shall not be wiped away . 11. A man may suffer Affliction and bring Honour to Religion . Pauls Iron Chain , made the Gospel wear a Gold Chain ; suffering Credits , and propagates the Gospel : but committing of sin brings a Dishonour and Scandal upon the ways of God. Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion , had defil'd her Chastity , Totum Ecclesiae Caetum erubescere , Shame and Grief fill'd the face of the whole Congregation . When scandalous sins are committed by a few , they bring a Reproach upon all that profess . As three or four brass shillings in a summ of Mony make all the rest suspected . 12. when a mans Afflictions are upon a good Account , that he uffers for Christ , he hath the Prayers of God's People . 'T is no small priviledge to have a stock of Prayer going ; 't is like a Merchant that hath a part in several Ships : Suffering Saints have a large share in the Prayers of others , Acts 12.5 . Peter was in Prison , but Prayer was made without ceasing of the Church to God for him . What greater Happiness than to have God's Promises ▪ and the Saints Prayers ? But when a Man sins presumptuously and scandalously , he hath the Saints bitter Tears , and just Censures ; he is a burden to all that know him , as David speaks in another Case , Psal. 31.11 . They that did see me without fled from me . So a scandalous sinner , the People of God fly from him ; he is like an infected person , every one shuns and avoids him . 13. Affliction can hurt a Man only while he is living , but sin doth hurt when he is dead ; as a Mans Vertues and Alms may do good when he is dead : so a Mans sin may do Mischief when he is dead . When a Spider is kill'd , the Poison of it may do hurt : so the Poison of an Evil Example may do much hurt , when a man is in his Grave . Affliction at most can but last a Mans Life , but his sin lives and doth hurt when he is gone . Thus you see sin is far worse than Affliction . 2. Sin is worse than Death , Aristotle calls Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Terrible of Terribles , and Iob calls it The King of Terrors , Iob 18.14 . but sin is more deadly than Death it self . First , Death tho' it be painful , yet it were not hurtful but for sin . It is sin that imbitters Death , and makes it sting , 1 Cor. 15.56 . The Sting of Death is sin . Were it not for sin , tho' Death might kill us , it could not curse us . Sin poisons Deaths Arrow , so that sin is worse than death , because it puts a sting into Death . Secondly , Death doth but separate between the Body and the Soul : but sin ( without Repentance ) separates between God and the Soul , Iudg. 18.24 : Ye have taken away my Gods , and what have I more ? Death doth but take away our Life from us ; but sin takes away our God from us . So that sin is worse than Death . Thirdly , Sin is worse than Hell. In Hell there is the Worm and the Fire , but sin is worse . 1. Hell is of God's making , but sin is none of his making . 'T is a Monster of the Devils Creating . 2. The Torments of Hell are a burden only to the sinner ; but sin is a burden to God , Amos 2.13 . I am pressed under you , as a Cart is pressed that is full of Sheaves . 3. In Hell-Torments there is something that is Good. There is the Execution of God's Justice ; there is justice in Hell , but sin is the most unjust thing : It would rob God of his Glory , Christ of his Purchase , the Soul of its Happiness . So that it is worse than Hell. Fifthly , Look upon sin in the manner of its Cure ; it cost dear to be done away . The Guilt of sin could not be removed , but by the Blood of Christ , he who was God must die and be made a Curse for us before sin could be remitted . How horrid is sin that no Angel or Arch-Angel , nor all the Powers of Heaven could procure the Pardon of sin , but it cost the Blood of God. If a Man should commit an Offence , and all the Nobles should kneel upon their Knees before the King for him ; but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him ; all would conceive it was an horrible Fact that must be the cause of this : such is the case here , the Son of God must die to appease God's Anger for our sins . O the Agonies and Sufferings of Christ ! 1. In his Body ; his Head Crown'd with Thorns , his Face spit upon , his Side pierced with the Spear , his Hands and Feet nailed , — Totum pro vulnere Corpus . — 2. He suffered in his Soul , Mat 26.38 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My Soul is exceeding sorrowful unto Death . He drank a bitter Cup mingled with Curses ; which made him tho' he were sanctified by the Spirit , supported by the Diety , comforted by Angels , sweat great Drops of Blood , and cry out upon the Cross , My God , why hast thou forsaken me ? All this was to do away our sin ; view sin in Christ's Blood and it will appear of a Crimson Colour . Sixthly , Look upon sin in the dismal Effects of it , and it will appear the most horrid prodigious Evil , Rom. 6.23 . The Wages of sin is Death , that is , the Second Death , Rev. 21 8. Sin hath shame for its Companion and Death for its Wages . A wicked man knows what sin is in the Pleasure of it , but doth not know what sin is in the Punishment of it . Sin is Scorpio pungens , it draws Hell at the heels of it . This hellish Torment , consists of two Parts . 1. Poena damni , the Punishment of Loss , Mat. 7.23 . Depart from me . It was a great trouble to Absalom that he might not see the Kings face ; to lose Gods Smiles , to be banished from his Presence , in whose Presence is fulness of Joy , how sad and tremendous ! this word Depart saith Chrysostom is worse than the fire . Sure sin must be the Greatest Evil which separates us from the Greatest Good. 2. Poena sensus , the Punishment of Sence , Mat 25.41 . Depart from me , ye cursed , into everlasting Fire , prepared for the Devil and his Angels . Why , might sinners plead , Lord , if we must depart from thee , let us have thy Blessing ; no , Go ye Cursed . But if we must depart from thee , let it be into some place of Ease and Rest ; no , go into fire . But if we must into the fire , let it be but for a little time ; let the fire be quickly put out ; no , go into everlasting fire . But if it be so that we must be there , let us be with good Company ; no , with the Devil and his Angels . O what an Evil is sin ? All the Torments of this Life are but Ludibrium & Risus , a kind of sport to Hell-Torments ; what is a burning Fever , to the burning in Hell ? It is call'd the Wrath of the Almighty , Rev. 19.15 . The Almighty God inflicts the Punishment , therefore it will be heavy ; a Child cannot strike very hard , but if a Giant strike he kills with a Blow . To have the Almighty God to lay on the stroke , it will be intolerable . Hell is the EMPHASIS of Misery . The Body and Soul which have sinn'd together , shall suffer together ; and these Torments shall have no Period put to them , Rev. 9.6 . They shall seek Death , and shall not find it . Rev. 24.11 . And the Smoak of their Torment ascendeth for ever and ever . Here the wicked thought a Prayer long , a Sabbath long ; but how long will it be to lie upon Beds of Flames for ever ; this word ever breaks the Heart . Thus you see sin is the most deadly and execrable Evil ; look upon it in its Original , in its Nature , in the Judgment and Estimate of the Wise ; look upon it comparatively , it is worse than Affliction , Death , Hell ; look upon it in the manner of Cure , and in the dismal Effect , it brings Eternal Damnation ; is there not then a great deal of Reason that we should make this Prayer , Deliver us from Evil ? Vse 1. Branch I. Is Sin such a deadly , pernitious Evil , the Evil of Evils ? See then what it is we are to pray most to be delivered from , and that is from Sin. Our Saviour hath taught us to pray , Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual . Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd , than his hard Heart should be removed , Exod. 9.28 . The Israelites pray'd , Tolle Serpentes , Take away the Serpents from us more than to have their sin taken away , Numb . 21.8 . The Hypocrites prayer is Carnal , he prays more to be cured of his Deafness and Lameness than of his Unbelief . More that God would take away his Pain , than take away his sin . But our Prayer should be , Deliver us from Evil. Spiritual Prayers are best ; hast thou a diseased Body ? Pray more that the Disease of thy Soul may be removed than thy Body , Psal. 41.4 . Heal my Soul , for I have sinned . The Plague of the Heart is worse than a Cancer in the Breast . Hast thou a Child that is crooked ? Pray more to have its Unholiness removed than its Crookedness ; spiritual Prayers are more pleasing to God , and are as Musick in his Ears . Christ hath here taught us to pray against sin , Deliver us from Evil. II. Branch . If sin be so great an Evil , then admire the Wonderful Patience of God that bears with Sinners . Sin is a breach of God's Royal Law , it strikes at his Glory ; now , for God to bear with sinners who so provoke him , it shews admirable Patience ; well may he be called , The God of Patience , Rom. 15.4 . It would tire the Patience of the Angels to bear with mens sins one day ; but what doth God bear ? How many Affronts and Injuries doth he put up ? God sees all the Intreagues and horrid Impieties committed in a Nation , Ier. 29.23 . They have committed Villany in Israel , and have committed Adultery , even I know , and am a Witness , saith the Lord. God could strike men dead in their sins , but he forbears and respites them . My thinks I see the Justice of God with a flaming Sword in his Hand ready to strike the Stroke , and Patience steps in for the sinner ; Lord Spare him a while longer . My thinks I hear the Angels saying to God , as the King of Israel to the Prophet , 2 King. 6.21 . Shall I smite them , shall I smite them ? Lord , here is such a sinner , shall I smite him ? Shall I take off the Head of such a Drunkard , Swearer , Sabbath-breaker ? And Gods Patience saith as the Dresser of the Vineyard , Luke 13.8 . Let him alone this year , O the infinite Patience of God , that sin being so Great an Evil , and so Contrary to God , he should bear with sinners so long , 1 Sam. 24.19 . If a man find his enemy , will he let him go well away ? God finds his Enemies , yet he lets them go , he is not presently aveng'd on them ? Every sin hath a voice to cry to God for Vengeance . Sodom's sin cried , Gen. 18.20 . yet God spares men ; But let not sinners presume upon God's Patience ▪ if they repent not , long forbearance is no forgiveness ; Gods Patience abus'd will leave men more inexcusable . III. Branch . If Sin be so great an Evil , then there is no sin little . There 's no little Treason ; every sin strikes at God's Crown and Dignity ; and in this sence it may be said , as Iob 22.5 . Are not thy Iniquities infinite ? The least sin ( as the Schoolmen say ) is infinite objective , because it is committed against an infinite Majesty . And besides , nothing can do away sin , but that which hath an Infiniteness in it . For tho' the Sufferings of Christ ( as Man ) were not infinite , yet the Divine Nature did shed forth an Infinite Value and Merit upon his Sufferings , So that no sin is little , there is no little Hell for sin ; as we are not to think any of Gods Mercies little , because they are more than we can deserve : so neither are we to think any of our sins little , because they are more than we can answer for . That sin we esteem lightest , without Christ's Blood will be heavy enough to sink us into Perdition . IV. Branch . If Sin be so great an Evil , then see whence all personal or national Troubles come ; they come from the Evil of Sin ; our Sins grow high , that makes our Divisions grow wide : Sin is the Achan that troubles us , it is the Cockatrice's Egg , out of which comes a fiery flying Serpent . Sin is like Phaeton , who ( as the Poets fain ) driving the Chariot of the Sun , set the World on fire . Sin like the Planet Saturn hath a Malignant Influence ; Sin brings us into straits , 2. Sam. 24.14 . David said unto Gad , I am in a great Streight , Ier. 4.17 . As Keepers of a field are they against her round about : As Horses or Deer in a field are so enclosed with Hedges , and so narrowly watched , that they cannot get out : so , Ierusalem was so close besieg'd with Enemies , and watch'd that there was no escape for her . Whence was this ? Ver. 18. This is thy Wickedness . All our Evils are from the Evil of Sin. The Cords that pinch us are of our own twisting . Flagitium & flagellum sunt tanquam Acus & Filum . Sin raiseth all the Storms in Conscience ; the Sword of God's Justice lies quiet till Sin draws it out of the scabbard , and makes God whet it against a Nation . V. Br. If sin be so great an Evil , then how little Reason hath any one to be in Love with sin ? Some are so infatuated with sin , that they delight in it . The Devil can so cook and dress sin , that it pleaseth the sinners Palate , Iob 20.12 . Tho' Wickedness be sweet in his Mouth . Sin is as delightful to corrupt Nature as Meat to the Taste . Sin is a Feast on which Men feed their Lusts ? but there 's little cause to be so in love with sin , Iob. 20.14 . Tho' Wickedness be sweet in his Mouth , it is the Gall of Asps within him . To love sin is to hug an Enemy . Sin puts a Worm into Conscience , a Sting into Death , a Fire into Hell. Sin is like those Locusts , Rev. 9.7 . On their Heads were as it were Crowns like Gold , and they had Hair as the Hair of Women ; and their Teeth were as the Teeth of Lions ; and they had Tails like Scorpions , and they had Stings in their Tails ; after the Womens Hair comes the Scorpions Sting . VI. Br. If sin be so great an Evil , then what may we judge of them who make light of sin ? as if there were no danger in it ; as if God were not in earnest when he threatens sin ; or as if Ministers were about a needless Work , when they Preach against sin . Some people make nothing of breaking a Commandment ; they make nothing of telling a Lie , of Couzening , of Slandering , nothing of living in the sin of Uncleanness ; if you weigh sin in the Ballance of some mens Judgments , it weighs very light ; but who are those that make so light of sin ? Solomon hath describ'd them , Prov. 19.9 . Fools make a mock of sin , Stultus in vitia cito dilabitur , Isidor . Who but Fools would make light of that which grieves the Spirit of God ? who but Fools would put such a Viperous sin in their Bosoms ? Who but fools would laugh at their own Calamity , and make sport while they give themselves Poison . VII . Br. If sin be so great an Evil , then I infer that there 's no good to be gotten by Sin ; of this Thorn we cannot gather Grapes . If Sin be so deadly an Evil , then we cannot get any profit by it ; no man did ever thrive upon this Trade : Those Atheists said , Mal. 3 14. It is in vain to serve God , and what profit is it ? But we may say more truly , what profit is there in Sin ? Rom. 6.21 . What Fr●●t had ye in those things , whereof ye are now ashamed ? Where are your Earnings ? what have you gotten by Sin ? It hath shame for its Companion , and death for its Wages . What profit had Achan of his Wedge of Gold ? That wedge seemed to cleave asunder his Soul from God : What profit had Ahab of the Vineyard he got unjustly ? the Dogs licked his Blood , 1 King. 21.19 . What profit had Iudas of his Treason ? For thirty pieces he sold his Saviour and bought his own Damnation . All the Gain men get by their Sins , they may put in their Eye ; nay , they must , and weep it out again . VIII . Br. If Sin be so great an Evil , see then the Folly of those who venture upon sin , because of the Pleasure they have in it , 2 Thes. 2.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who have Pleasure in Unrighteousness . As for the Pleasure of sin , 1. It is but Seeming , it is but a pleasant Fancy , a golden Dream . 2. And besides , it is a mixed Pleasure , it hath Bitterness intermingled , Prov. 7.17 . I have ( saith the Harlot ) perfum'd my Bed with Myrrh , Aloes and Cinnamon . For one sweet here are two bitters . Cinnamon is sweet , but Myrrh and Aloes are bitter ; the Harlots Pleasure is mix'd . There are those inward Fears , and Lashes of Conscience , as imbitter the Pleasure . 3. If there be any Pleasure in sin , it is only to the Body , the bruitish Part ; the Soul is not at all gratified by the Pleasure , Luk. 12.19 . Soul , take thy Ease . He might more properly have said , Body take thy Ease . The Soul cannot feed on sensual Objects . 4. In short , that Pleasure men talk of in sin , is their Disease ; some take pleasure in eating Chalk , or Coals , this is from their Disease . So when men talk of Pleasure in eating the Forbidden Fruit , it is from the Sickness and Disease of their Souls ; they put bitter for sweet , Isa. 5.20 . O what folly is it for a Cup of Pleasure to drink a Sea of Wrath ? Sin will be bitter in the end , Prov. 23.31 , 32. Look not on the Wine when it is red , when it gives his Colour in the Cup ; at last it bites like a Serpent . Sin will prove like Ezekiels Rowl , sweet in the Mouth , but bitter in the Belly , Mel in Ore , Fel in Corde ; ask Cain now how he likes his Murder ? Achan how he likes his golden Wedge ? O remember that saying of Austin , Momentaneum est quod delectat , aeternum quod Cruciat . The Pleasure of sin is soon gone , but the sting remains . IX . Branch . If Sin be so great an Evil , then what Wisdom is it to depart from Evil ? Iob 28.28 . To depart from Evil is Vnderstanding . To sin is to do foolishly : therefore to depart from sin is to do wisely , Solomon saith , Prov. 29.6 . In every Transgression there is a Snare . Is it not Wisdom to avoid a Snare ? Sin is a Deceiver , it cheated our first Parents ; instead of being as Gods , they became like the Beasts that perish , Psal. 49.20 . Sin hath cheated all that have medled with it ; is it not Wisdom to shun such a Cheater ? Sin hath many fair pleas , and tells you how it will gratifie all the Senses with Pleasure : But saith a gracious Soul ▪ Christ's Love is sweeter ; Peace of Conscience is sweeter ; what are the Pleasures of Sin ▪ to the Pleasures of Paradise ? Well may the Saints be call'd Wise Virgins , because they spie the Deceits that are in sin and avoid the Snares . The Fear of the Lord that is Wisdom , and to depart from Evil is Understanding . X. Branch .. If Sin be so great an Evil , then how justifiable and commendable are all those Means which are used to keep Men from sin . How justifiable are a Ministers Admonitions and Reproofs ? Titus 1.13 . Rebuke them sharply . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cuttingly ; a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh , that the Patient may be sound : So God's Minister comes with a cutting Reproof , but it is to keep you from sin , and to save your Souls , Si Meritò objur gaverit te aliquis , scito quia profuit . Sen. Esteem them your best Friends , who would keep you from sinning against God. If a man were going to poison or drown himself , were not he his Friend who would hinder him from doing it ? All a Ministers Reproofs are but to keep you from sin , and hinder you from Self-Murder ; all is in Love , 2 Cor. 5.11 . Knowing the Terror of the Lord , we perswade men . 'T is the Passion of most to be angry with them that would reclaim them from sin , Amos 5.10 . They hate him that rebuketh in the Gate . Who is angry with the Physician for prescribing a bitter Potion , seeing it is to purge out the peccant Humour ? 'T is Mercy to Mens Souls to tell them of their sins . And surely those are Priests for the Devil , 2 Chr. 11.15 . who see men go on in sin and ready to drop into Hell , yet never pull them back by a Reproof ; nay , perhaps flatter them in their sins . God never made Ministers as false Glasses , to make bad Faces look Fair. Such make themselves guilty of other mens Sins . 11. Inference . If sin be so great an evil , the evil of evils ; then see what a bad choice they make , who choose sin to avoid affliction : As if to save the Coat from being rent , one should suffer his Flesh to be rent . It was a false charge that Elihu brought against Iob , Chap. 36.21 . Thou hast chosen iniquity rather than affliction . This is a bad choice . Affliction hath a Promise made to it , 2 Sam. 22.28 . but sin hath no Promise made to it . Affliction is for our good , but Sin is not for our good ; it would intail Hell and Damnation upon us . Spira chose iniquity rather than affliction , but it cost him dear . He at last repented of his choice . He who commits sin to avoid suffering , is like one that runs into a Lions Den to avoid the stinging of a Gnat. 12. Inference . If sin be so great an evil , see then what should be a Christians great care in this life , to keep from sin : Deliver us from evil . Some make it all their care to keep out of trouble ; they had rather keep their Skin whole , than their Conscience pure : But our care should be chiefly to keep from sin . How careful are we to forbear such a Dish , as the Phisician tells us is hurtful for us ; it will bring the Stone or Gout ? Much more should we be careful , that we eat not the forbidden fruit , which will bring Divine Vengeance , 1 Tim. 5. 22. Keep thy self pure . It hath been always the study of the Saints , to keep aloof off from sin , Gen. 39.9 . How can I do this great wickedness and sin against God. Psal. 19.13 . Keep back thy Servant from presumptuous sins . It was a saying of Anselm , If Sin were on one side , and Hell on the other , I would rather leap into Hell , than willingly sin against my God. O what a Mercy is it to be kept from sin ? We count it a great Mercy to be kept from the Plague and Fire ; But what is it to be kept from sin ? 13. Inference . Is sin so great an evil ; see then that which may make us long for Heaven , when we shall be perfectly freed from sin ; not onely from the outward Acts of sin , but from the in-being of sin . In Heaven we shall not need to pray this Prayer , Deliver us from evil . What a blessed time will it be , when we shall never have a Vain Thought more ? Then Christ's Spouse shall be sine macula & ruga ▪ without spot or wrincle , Ephes. 5.27 . Now , there 's a Dead Man tied to the Living ; we cannot do any Holy Duty but we mix Sin ; we cannot Pray without Wandring ; we cannot Believe without Doubting : But then , our Virgin-Souls shall not be capable of the least tincture of Sin , but we shall all be as the Angels of God. In Heaven we shall have no Temptation to sin . The Old Serpent is cast out of Paradise , and his fiery ●arts shall never come near to touch us . 2. Vse of Exhort . And it hath Two distinct Branches . 1. Branch . To all in General . If Sin be so great and prodigious an evil ; Then as you love your Souls , Take heed of sin . If you tast of the Forbidden Fruit , it will cost you dear , it will cost you Bitter Tears , it may cost you lying in Hell : O therefore flie from sin . First , Take heed of sins of Omission , Matt. 23.23 . It is as well dangerous not to do things Commanded , as to do things forbidden . Some think it no great matter to omit Reading Scripture . The Bible lies by like Rusty Armour , which they never use : They think it no great matter to omit Family , or Closet-prayer ; they can go several Months and God never hear of them . These have nothing sanctified to them ; they feed upon a Curse ; For every Creature is Sanctified by Prayer , 1 Tim. 4.5 . The Bird may shame many , it never takes a drop , but the eye is lift up towards Heaven . Oh take heed of living in the neglect of any known duty . It was the Prayer of a Reverend Holy Man on his Death bed , Lord , forgive my sins of Omission . Secondly , Take heed of Secret sins . Some are more modest than to sin openly in a Belcony ; but they will carry their sins under a Canopy , they will sin in Secret. Rachel did not let her Fathers Images be seen , but She put them under her , and sat upon them , Gen. 31.34 . Many will be Drunk , and Unclean , if they may do it that no body may see them . They are like one that shuts up his Shop-windows , but follows his Trade within doors . But if sin be so great an evil , let me warn you this day , not to sin in Secret ; know , that you can never sin so privately , but that there are Two Witnesses always by , God and Conscience . Thirdly . Take heed of your Complexion-sin . That sin which your Nature and Constitution doth most incline you to . As in the Hive there 's a Master-Bee , so in the Heart there 's a Master-sin , Psal. 18.23 . I have kept my Self from mine Iniquity : There is some sin that is the special Favourite , the peccatum in deliciis ; the Darling-Sin , that lies in the Bosom ; and this doth bewitch and draw away the heart . O beware of this . Quest. How may this Darling-sin be known ? Answ. 1. That Sin which a Man doth most cherish , and to which all other sins are subservient ; This is the sin which is most tended and waited upon : The Pharisees darling-sin was Vain-glory , all they did was to feed this sin of Pride , Matt. 6.2 . That they may have Glory of Men : When they gave Alms , they sounded a Trumpet . If a stranger had Asked the Question , Why doth this Trumpet sound ? The Answer was , The Pharisees are going to give Alms to the Poor . Their Lamp of Charity was fill'd with the Oil of Vain-glory , Matt. 23.5 . All their Works for to be seen of Men. Pride was their Bosom-sin . Oftentimes Covetousness is the darling-sin ; all other sins are committed to maintain this . Why do Men Equivocate , Oppress , Defraud , Take Bribes , all is to uphold Covetousness . 2. That sin which a Man doth not love to have reproved , is the darling-sin : Herod could not endure to have his Incest spoken against : if Iohn Baptist meddles with that Sin , it shall cost him his Head. 3. That Sin which hath most power over one , and doth most easily lead him Captive , that is the Beloved of the Soul. There are some sins a Man can better put off , and give a repulse to ; but there is one sin , which , if it comes to be a Suitor , he cannot deny , but is overcome by it ; this is the bosom-sin . The young Man in the Gospel had a Complexion-sin which he could not resist , and that was the Love of the World : His Silver was dearer to him than his Saviour . It is a sad thing a Man should be so bewitch'd by a Lust , that he will part with the Kingdom of Heaven to gratifie it . 4. That sin which Men use Arguments to defend , is the darling sin . To plead for sin is to be the Devil's Attorney . If the sin be Covetousness , and we vindicate it ; if it be rash Anger , and we justifie it , Jonah 4.9 . I do well to be angry : This is the Complexion-sin . 5. That sin which doth most Trouble one , and fly in his Face in an hour of Sickness and Distress , that is the beloved sin . When Ioseph's Brethren were distressed , their sin came to remembrance in selling their Brother , Gen. 12.21 . So when a Man is upon his Sick-bed , and Conscience shall say , Dost not thou remember how thou hast lived in such a sin , though thou hast been often warned , yet thou wouldst not leave it . Conscience reads a Curtain Lecture : Sure that was the Darling sin . 6. That sin which a Man is most unwilling to part with , that is the Darling sin . Iacob could , of all his Sons , most hardly part with Benjamin , Gen. 42.36 . Ioseph is not , and Simeon is not , and ye will take Benjamin away . So saith the Sinner , this and that sin I have parted with , But must Benjamin go ? Must I part with this delightful sin ? That goes to the Heart . This is the Dalilah , the beloved sin . O if sin be such a deadly evil , dare not to indulge any bosom sin : This is of all other most dangerous ; like an Humour striking to the Heart , which is mortal . Leave open but one Gap , the wild Beast may enter at it . One darling sin liv'd in , is setting open a Gap for Satan to enter . 4. Take heed of the Sins which attend your particular Callings . A Calling you must live in . Adam in Paradise Tilled the Ground : God never Sealed Warrants to Idleness : but every Calling hath its snare . As some sin in living out of a Calling ; so others sin in a Calling . Remember how deadly an evil sin is , avoid those sins which you may be exposed to in your Trade . Take heed of all fraud and collusion in your dealings , Matt. 7.12 . Whatsoever ye would that Men should do to you , do ye even so to them . First , Take heed of a deceitful tongue in Selling : The Scripture makes it the Character of one that goes to Heaven , Psal. 15.2 . He speaketh the truth from his heart . It is the Custom of many to say , The Commodity stands them in more , yet take less . This is hardly credible . Secondly , Beware of a deceitful Balance , Hos. 12.7 . The Balances of deceit are in his hand : Men , by making their Weights lighter , make their Account heavier . Thirdly , Beware of sophisticating , mingling and embasing commodities , Am. 8.6 . They sell the refuse of the Wheat . They would pick out the best Grains of the Wheat , and sell the worst at the same price as they did the best ; to mix a courser commodity with a fine , and yet sell it all for fine , is no better than deceit , Isa. 1.22 . Fourthly . Beware of stretching your Consciences too far , or taking more a great deal for a Commodity than it is worth , Levit. 25.14 . If thou sell ought unto thy Neighbour , ye shall not oppress one another . There is a lawful gain allowed , yet one may not so advantage himself , as to damnifie another . Let that be the Tradesman's Motto , Act. 24.16 . A Conscience void of offence towards God , and towards Man. He hath an hard bargain , that doth Purchase the World with the loss of his Soul. Fifthly . Sin being so deadly an evil , take heed of the Appearance of sin , 1 Thes. 5.22 . Abstain from the appearance of evil . Abstain not onely from apparent evil , but the appearance of Evil : If it be not absolutely a sin , yet if it looks like sin , avoid it . He who is loyal to his Prince , not onely forbears to have his hand in Treason , but he will take heed of that which hath a show of Treason . Ioseph's Mistriss tempted him , and he fled and would not be with her , Gen. 39.12 . An appearance of Good is too little , and an appearance of Evil is too much . 1. The appearance of evil is oft an occasion of evil : Dalliance is an appearance of evil , and oftentimes it occasions evil . Touching the Forbidden Fruit , may occasion tasting . Dancing in Masquerades hath oft been the occasion of Uncleanness . 2. The appearance of evil may scandalize another , 1 Cor. 8.12 . when ye sin against the Brethren , and wound their weak conscience , ye sin against Christ : sinning against a Member of Christ , is a sinning against Christ. Thus you see , sin being so deadly an evil , we should avoid all sin ; Sins of Omission , Secret Sins , Complexion Sins , Sins that attend our particular Calling , yea , the appearance of evil . Quest. What means shall we use to be kept from the Acts of Sin ? R. If you would be preserved from actual and scandalous Sins , labour to Mortifie Original Sin. If you would not have the branches bud and blossom , smite at the root . I know Original Sin cannot in this life be removed , but labour to have it subdued . Why do Men break forth into Actual sins , but because they do not mortifie Heart-sins . Suppress the first risings of Pride , Lust , Passion : Original sin unmortified will prove such a Root of Bitterness , as will bring forth the cursed fruit of Scandalous Sin. 2. If you would be kept from Actual Sins , think what an odious thing sin is . Besides , what you have heard , remember , Sin is the Accursed thing , Iosh. 7.21 . It is the abominable thing God hates , Ier. 44.4 . O do not this abominable thing that I hate . Sin is the Spirits of Witchcraft . It is the Devil's Excrement ; it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness ▪ Jam. 1.21 . If all the evils in the World were put together , and their quintessence strain'd out , they could not make a thing so filthy as Sin doth . So odious is a Sinner , that God loaths the sight of him , Zec. 11.8 . My Soul loathed them . He who defiles himself with Avarice , What is he but a a Serpent licking the dust ? He who defiles himself with the Lust of Uncleanness , What is he but a Swine with a Man's Head ? He who defiles himself with Pride , What is he but a Bladder , whom the Devil hath blown up ? He who defiles himself with Drunkenness , What is he but a Beast that hath got the Staggers . To consider how odious and base a thing Sin is , would be a means to keep us from sinning . 3. If you would be kept from actual sins , get the Fear of God planted in your hearts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. Prov. 16.6 . By the Fear of the Lord Men depart from evil . Cavebis si pavebis ; Fear is a Bridle to Sin , and a Spur to Holiness . Fear puts an holy awe upon the heart , and binds it to its good behaviour . By the Fear of the Lord Men depart from evil . When the Emperess Eudoxia threatned to banish Chrysostom ; Tell her , saith he , I Fear nothing but sin . Fear is janitor animae ; it stands as a Porter at the door of the Soul , and keeps sin from entring : All sin is committed for want of the fear of God , Rom. 3.14 . Whose Mouth is full of Cursing and Bitterness ; their feet are swift to shed blood ; there is no fear of God before their eyes . Holy fear stands Sentinel , and is ever watching against Security , Pride , Wantonness . Fear is a Christians Life-guard , to defend him against the fiery darts of Temptation . Si vis esse securus , semper time . The way to be safe , is always to fear , Prov. 28.14 . 4. If we would be kept from actual Sins , let us be careful to avoid all the In-lets and Occasions of sin ? Run not into Evil Company : he that would not have the Plague , will not go into an infected House . Guard your Senses , which may be the Inlets to sin . Keep the two Portals , the Eye , and the Ear. Especially , look to your Eye ; much sin comes in by the Eye ; the Eye is oft an Inlet to sin ; sin takes fire at the Eye : The first sin in the World began at the Eye , Gen. 3.6 . When the Woman saw that the Tree was good for Food , and was pleasant to the Eyes ; then she to●k of the Fruit thereof . Looking begat Lusting , Intemperance begins at the Eye ; Looking on the Wine when it is red , and gives its Colour in the Glass , causeth Excess of drinking , Prov. 23.21 . Covetousness begins at the Eye , Josh. 7 21. When I saw among the Spoils , a goodly Babylonish Garment , and a Wedge of Gold , I coveted and took them . The fire of Lust begins to kindle at the Eye . David walking upon the Roof of his House , saw a woman washing her self , and sh● was ( saith the Text ) beautiful to look upon , and he sent Messengers and took her , and defiled himself with her , 2 Sam. 11.2 . O therefore look to your Eyes ; Job made a Covenant with his Eyes , Job 31.1 . If the Eye be once inflamed , it will be hard to stand out long against sin . If the out-works are taken by an Enemy , there 's great danger of taking the whole Castle . 5. If you would be kept from actual gross sin , study Sobriety and Temperance , 1 Pet. 5.8 . Sobrii este , Be sober . Check the inordinacy of Appetite : Sin doth frequently make its entrance this way . By gratifying the sensitive appetite , the Soul that is a-kin to Angels , is inslav'd to the bruitish part . Many drink , if not to Drunkenness , yet to Drowsiness . The not denying the sensitive appetite , makes Mens Conscience so full of guilt , and the World so full of scandal . If you would be kept from running into sin , lay restraint upon the flesh : What hath God given reason and conscience for , but to be a bridle to check inordinate desires ? 6. If you would be kept from actual sins , be continually upon your spiritual watch : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Chrysost. 1. Watch your Thoughts , Jer. 4.14 . How long shall thy vain thoughts lodge within thee ? Sin begins at the thoughts . First Men cherish revengeful thoughts , then they dip their hands in blood . Set a Spy over your thoughts . 2. Watch your Passions ; Passions of Anger , Passions of Lust. The heart is ready to be destroyed by its own Passions , as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason ; it is brevis insania , Sen. A short frenzy . Moses , in a Passion , spake unadvisedly with his Lips , Psal. 106.33 . The Disciples , in a Passion , called for fire from Heaven . A man in a Passion is like a Ship in a Storm , that hath neither Pilot nor Sails to help it , but it is expos'd to the Waves and Rocks . 3. Watch your Temptations . Satan continually lies in ambush , and watcheth to draw us to sin ; Stat in procinctu diabolus ; he is fishing for our Souls : he is either laying of snares , or shooting of darts , therefore we had need watch the Tempter , that we be not decoyed into sin . Most sin is committed for want of watchfulness . 7. If you would be kept from the evil of sin , consult with the Oracles of God , be well versed in Scripture , Psal. 119.11 . Thy word have I hid in my heart , that I might not sin against thee . The word is Anceps gladius , a two-edged Sword , to cut asunder mens lusts . When the Fogs and Vapours of sin begin to arise , let but the Light of Scripture shine into the Soul , and it dispels those Fogs : Let the word of Christ dwell richly in you , Col. 3.16 . Alphonsus King of Arragon read over the Bible Fourteen times . The word shews the damnable evil of sin ; it furnisheth us with Precepts , which are so many Receipts and Antidotes against sin . When Christ had a Temptation to sin , he beat back the Tempter , and wounded him Three times with this Sword of the Spirit , It is written . Why do men live in sin , but because they either do not Read the Word , or do not believe it . 8. If you would be preserv'd from gross , presumptuous sin , get your hearts fired with love to God. Love hath a great force in it , it is strong as death ; it breaks the league between the heart and sin . Two things in God cause Love. First , His Orient Beauty : Moses desired to see some glimpse of it ; Lord , shew me thy glory . 2. His Amazing Love ; What a Prodigy of Love was it , to give his Son out of his Bosom , and lay such a Jewel to pawn for our Redemption . These two , the Orient of God's Beauty , and the Magnitude of his Love , may , like two Loadstones , draw our Love to God ; and if we love him , we will not sin against him . He that loves his Friend , will not by any means displease him . I have read of four men meeting together , who asked one another , What it was that kept them from sinning ? One said , The Fear of Hell ; Another said , The Joys of Heaven ; The Third said , The Odiousness of Sin ; The Fourth said , That which keeps me from sin , is , Love to God : Shall I sin against so good a God ? Shall I abuse Love ? Love to God is the best Curben-bit to keep from sin . 9. If you would be kept from the evil of sin , be diligent in a Calling . Dū laboribus omnia vendunt — Adam in Paradise must till the Ground . Such as live idly expose themselves to sin : if we have no work to do , Satan will find us work . He sows most of his seed in Fallow ground . A Woman being much tempted to sin , came to Reverend Mr. Greenham for Advice , What she should do to resist the Temptation ? He gave her this Answer ; Be always well employed , that so when Satan comes , he may find thee busied in thy Calling , and thou maist not be at leisure to listen to his Temptations . 10. If you would be kept from sin , fix the eye of your Mind upon the Beauty of Holiness : Holiness consists in our Conformity to God ; Holiness is the sparkling of the Divine Nature ; a beam of God shining in the Soul. How lovely is Christ's Bride , when decked and bespangled with the Jewels of Holiness ? What makes the Seraphims Angels of Light but their Holiness ? Do but think with your selves what a splendid glorious thing Holiness is , and it will cause a disgust and hatred of sin , which is so contrary to it . The beholding of Beauty , makes one out of love with Deformity . 11. If you would keep from the evil of sin , meditate frequently of Death , First , The unavoidableness of it , Heb. 9.27 . Statutum est , It is appointed for all once to die . We are not so sure to lie down this night in our Bed , as we are to lie down in our Grave . Secondly , The uncertainty of the Time. We are but Tenants at will ; we hold our Life at the Will of our Landlord ; And how soon may God turn us out of this house of clay ? Death oft comes when we least look for it . The Floud ( as some Learned Writers observe ) came in the Month Zif , or April , in the Spring , when the Trees were Blossoming , and the Birds Singing ; then came the Floud , when they least looked for it . So oft in the Spring of Youth , when the Body is most healthy , and the Spirits most sprightly and vigorous , and Death is least thought on , then it comes . Could we think often and seriously of Death , it would give a Death's-wound to sin . Nihil sic revocato peocata quàm crebra mortis contemplatio . Aug. No stronger Antidote against sin than this : Am I now Singing , and to morrow may be Dying ? What if Death should take me doing the Devil's work ? Would it not send me to him to receive my Wages ? Would but the Adulterer think , I am now in the Act of Sin , but how soon may Death come ; and then I who have burned in lust , must burn in Hell. This sure would strike a damp into him , and make him afraid of going after strange Flesh. 12. If you would be kept from Gross Scandalous Sins , beware of a Covetous Heart . Covetousness is a dry Drunkenness . He who thirsts insatiably after the World , will stick at no sin , he will betray Christ and a Good Cause for Money : Cui nihil satis eidem nihil turpe . Tacitus . 1 Tim. 6.10 . The love of Money is the root of all evil . From this Root comes , First , Theft . Achan's covetous humour made him steal the VVedge of Gold , Josh. 7.21 . Covetousness makes the Jayls so full . Secondly , From this root comes Murder . VVhy did Ahab Stone Naboth to death , but to possess his Vineyard ? 1 King. 21.13 . Covetousness hath made many swim to the Crown in blood . Thirdly , From this bitter Root of Covetousness proceeds Cousenage : It is the Covetous hand holds false weights . Fourthly , From this Root of covetousness comes Uncleanness . You read of the hire of a Whore , Deut. 23.18 . For Money she would let both her Conscience and Chastity be set to sale . O if you would be kept from the evil of sin , beware of Covetousness which is the In-let to so many sins . 13. Let us be much in Prayer to God , to keep us from Ingulphing our selves in sin , Psal. 19.11 . Keep back thy servant from presumptuous sins . We have no power inherent to keep our selves from evil . Arnoldus saith , That Man in his corrupt estate , hath Aliqua● reliquias vitae Spiritualis — Some Reliques of Spiritual Life left : And Arminius saith , Man hath a sufficiency of Grace in himself , whereby he may , Abstinere à malo , abstain from evil . Free-will is a sufficient curb to check and pull him back from sin . But then what needed Christ to have Taught us this Prayer , Libera nos à malo , Deliver us from evil ? If we have power of our selves to keep from sin , What need we pray to God for power ? Alass , if David and Peter who had an Habit of Grace , fell , for want of a fresh gale of the Spirit to hold them up , much more will they be in danger of falling , who have onely the power of Free will to hold them . Let us therefore sue to God for strength to keep us from sinning ; Pray that Prayer of David , Psal. 119.117 . Hold thou me up , and I shall be safe : and that other Prayer , Psal. 17.5 . Hold up my goings in thy paths , that my footsteps slip not . Lord keep me from dishonouring thee , keep me from the defiling sins of the Age , that I may not be worse for the Times , nor the Times the worse for me . Keep back thy servant from presumptuous sins . Lord , whatever I suffer , keep me from sin . The Child is safe in the Nurses arms ; and we are onely safe from falling into Sin , while we are held up in the Arms of Christ and Free-Grace . 2. Branch Of the Exhortation hath an aspect to God's Children , you that are Professors , and carry Christ's Colours , I beseech you , above all others , to take heed of sin ; beware of any action that is scandalous and unbecoming the Gospel . You have heard what a prodigious hyperbolical evil sin is . Come not near the forbidden fruit , Hos. 4.15 . Though Israel play the harlot , yet let not Iudah offend . So , though wicked Men run into sin , yet let not the Spouse of Christ defile the breasts of her Virginity . Sin doth ill become any , but it doth worse become Professors . Dung is unhandsome in the Street , but to see it in the Temple , How offensive is it ? Leprosie in the Foot doth ill , but to see a leprous sore in the Face is much worse . To see sin break forth in them , who have a Face of Religion , is most to be abominated . The sins of the wicked are not so much wondered at , Dan. 12.10 . The wicked shall do wickedly . It is no wonder to see a Toad spit Poison ; it was not so much wondered to see Cain , or Ahab sin ; but to see Lot's Incest , to see David's hands stained with blood , this was strange . When the Sun is Eclipsed , every one stands and looks upon it . So when a Child of light is Eclipsed by scandalous sin , all stand and gaze at this Eclipse . The Sins of God's People , do , in some sense , more provoke God , than the sins of the Wicked . We read of the provoking of his Sons and Daughters , Deut. 32.19 . The sins of the Wicked Anger God , but the sins of his People Grieve him . The sins of God's People have a more malignant aspect , and are of a blacker dye than others : There are those aggravations in the sins of God's People , as are not to be found in the sins of the Unregenerate , in Eight Particulars . For , First , The Godly have something which may ponere obicem , Restrain them from sin . Wicked Men , when they sin , have no Principle to restrain them ; they have Wind and Tide to carry them , but have nothing to pull them back from sin : but a Child of God hath a Principle of Grace to give check to sin . He hath the impulses of God's Spirit disswading him from evil ; therefore for him to commit sin is far worse than for others . This is to sin more desperately ; it is as if a Woman should go about to kill the Child in her Womb. Christian , this thou art going to do , when thou sinnest Presumptuously , thou doest what in thee lies to kill the Babe of Grace in thy Soul. Secondly . The sins of God's People are greater than others , because they sin against more Mercy . This is like a Weight put in the Scale , it makes sin weigh heavier . God hath given Christ to a Believer , he hath cut him off from the wild stock of Nature , and grafted him into the True Olive ; and for him to abuse all this Mercy , it is to out-do the Wicked , and to sin with an higher aggravation , because it is to sin against greater love . How was Peter's sin inhaunced and accented , that when Christ had done more for him than others , he had dropped some of the Holy Oil upon him ; He had taken him into the number of the Apostles , he had carried him up into the Mount of Transfiguration , and shewn him the Glory of Heaven in a Vision ; now that Peter should deny Christ after all this Mercy , this was heinous , and could not be forgiven but by a Prodigy and Miracle of Love. Thirdly , The Sins of the Godly are worse , and have this aggravation in them , that they Sin against more clear illuminations than the Wicked , Iob 24.13 . They are of those that rebel against the Light : Light is there taken figuratively for knowledge . It can't be deny'd but the Wicked Sin knowingly ; but the Godly have a light beyond them , such a divine , penetrating light , as no Hypocrite can attain unto : They have better eyes to see Sin than others , and for them to meddle with Sin , and embrace this Dunghil , How must this needs provoke God , and make the Fury rise up in his Face ? Oh therefore you that are the People of God fly from Sin ; your Sins are more inhanc'd , and have worse aggravations in them than the Sins of the Unregenerate . Fourthly , The Sins of the Godly are worse than the Sins of the Unregenerate ; for when they Sin , it is against Greater Experiences . They have felt the bitterness of Sin in the pangs of the New-birth , and afterwards God hath spoken peace , and they have had an experimental tast how Sweet the Lord is ; and yet , after these Experiences , that they should touch the Forbidden Fruit , venture upon a Presumptuous Sin , How doth this inhance and aggravate their Guilt , and is like putting a weight more in the Scale to make their Sin weigh heavier ? The Wicked , when they Sin , never tasted the sweetness of an Heavenly Life ; they never knew what it was to have any Smiles from God ; they never tasted any thing sweeter than Corn and Wine , therefore no wonder if they Sin : But for a Child of God , who hath had such Love-Tokens from Heaven , and Signal experiences , for him to Gratifie a Lust , How horrid is this ! It was an aggravation of Solomon's Sin , that his heart was turned from the Lord which had appeared to him Twice , 1 King. 11.9 . Fifthly , The Sins of the Godly are greater than others , because they Sin against their Sonship . When Wicked Men Sin , they Sin against the Command ; but when the Godly Sin , they Sin against a Priviledge , they abuse their Sonship . The Godly are adopted into the Family of Heaven , they have a New Name : Is it a light thing [ said David ] to be Son-in-Law to a King ? So to be called the Sons of God , to be Heirs of the Promises , is no small honour : Now , for such to run into any open offence , it is a Sinning against their Adoption ; they hereby make themselves Vile ; as if a King's Son should be tumbling in the Mire , or lie among Swine . Sixthly , The Sins of the Godly are worse than others , because they are committed against more Vows and Engagements . They have given up their Names to God ; They have Bound themselves solemnly to God by Oath , Psal. 119.106 . I have Sworn that I will keep thy Statutes : And , in the Supper of the Lord , they have renewed this Sacred Vow : and , after this , to run into a Presumptuous Sin , t is a Breach of Vow , a kind of Perjury , which dyes the Sin of a Crimson Colour . Seventhly , The Sins of the Godly are worse than others , because they bring a greater Reproach upon Religion : for the wicked to Sin , there 's no other expected from them : Swine will wallow in the Mire . But when Sheep do so , when the Godly Sin , that redounds to the dishonour of the Gospel , 2 Sam. 12.14 . By this deed thou hast given great occasion to the enemies of the Lord to blaspheme . A Stain in Scarlet , every ones eye is upon it . For the Godly to Sin , it is like a Spot in Scarlet , it is more taken notice of , and it reflects a greater dishonour upon the ways of God. When the Sun is Eclipsed , every one stands and looks upon it : So when a Child of Light is Eclipsed by scandalous Sin , all stand and gaze at this Eclipse . How doth the Gospel suffer by the miscarriages of the Godly ? their Blood can never wash off the stain that they bring upon Religion . Eighthly , The Sins of the Godly are worse , because they are a means to encourage and harden wicked Men in Sin : If the Wicked see the Godly to be loose and uncircumspect in their lives , they think they may do so to . The Wicked make the Godly their Pattern , not in imitating their Vertues , but their Vices ; And is not this fearful to be a means to damn others ? These are the aggravations of the Sins of the Godly ; therefore you , above all others , beware of Presumptuous sins : your Sins wound Conscience , weaken Grace , and do more highly provoke God than the Sins of others : and God will be sure to punish you ; whoever escapes you shall not , Amos 3.3 . You onely have I known of all the Families of the Earth , therefore I will punish you for all your Iniquities . If God doth not damn you , yet he may send you to Hell in this Life . He may cause such Agonies and Tremblings of heart , that you may be a Terror to your selves . You may draw nigh to despair , and be ready to look upon your selves as Cast-aways . When David had stained himself with Adultery and Murder , he complained of his Broken Bones , Psal. 51.8 . A Metaphor to set forth the Grief and Agony of his Soul : he lay in sore desertion Three Quarters of a year , and it is thought he never recovered his full joy to his Dying day . Oh therefore you , who belong to God , and are enrolled in his Family , take heed of blemishing your Profession with scandalous Sin ; you will pay dear for it ; think of the Broken Bones . Though God doth not blot you out of his Book , yet he may cast you out of his Presence , Psal. 51.11 . He may keep you in long desertion . You may feel such lashes in your Conscience , [ that you may roar out , and think your selves half in Hell. ] So much for the First , Deliver us from evil ; We Pray to be delivered from Evil in General , that is , Sin. 2. In Special , Deliver us from Evil : We Pray to be delivered from evil , under a Three-fold Notion . First , From the Evil of our Heart . It is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Evil Heart , Hebr. 3.12 . Secondly , From the Evil of Satan . He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Evil one , Mat. 13.19 . Thirdly , From the Evil of the World. 'T is call'd an Evil World , Gal. 1.4 . 1. In this Petition , Deliver us from Evil ; we pray to be delivered from the evil of our Heart , that it may not decoy and trapan us into sin : The Heart is the poisoned Fountain , from whence all actual sins flow , Mark 7.21 . Out of the Heart proceed evil Thoughts , Fornications , Murders . The Cause of all Evil lies in a mans own Breast . All sin begins at the Heart . Lust is first conceived in the Heart , and then it is midwifed into the World. Whence comes rash Anger ? The Heart sets the Tongue on fire . The Heart is a Shop or Work-house where all sin is contrived and hammer'd out . How needful therefore is this Prayer , Deliver us from Devil , from the Evil of our Hearts . The Heart is the greatest Seducer , therefore the Apostle Iames saith , Every man is drawn away of his own Lust and enticed , Iam. 1.14 . The Devil could not hurt us , if our own Hearts did not give consent . All that he can do is to lay the Bait , but it is our fault to swallow the Bait. O let us pray to be delivered from the Lusts and Deceits of our Hearts ; Deliver us from Evil. Luther fear'd his Heart more than the Pope or Cardinal , and it was Austins Prayer , Libera me Domine à meipso , Lord , deliver me from my self . It was good Advice one gave to his Friend , Caveas teipsum ; beware of the bosom-Traytor , the Flesh. The Heart of Man is the Trojan Horse , out of which comes a whole Army of Lusts. 2. In this Petition , Deliver us from Evil , we pray to be delivered from the Evil of Satan . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evil One , Mat. 13.19 . Quest. In what respect is Satan the Evil One ? Answ. 1. He is the first Inventor of Evil , Ioh. 8.44 . He plotted the first Treason . 2. His Inclination is only to Evil , Ephes. 6.12 . His constant Practice is doing Evil , 1 Pet. 5.8 . 4 All the Evils and Mischiefs that fall out in the World , he hath some hand in them . First , He hinders from Good , Zach. 3.1 . He shewed me Joshua the High-Priest standing before the Angel of the Lord , and Satan at his right Hand to resist him . Secondly , He provokes to Evil ; He put it into Ananias's Heart to lie , Act. 5.3 . Why hath Satan fill'd thy Heart to lie to the Holy Ghost ? The Devil blows the fire of Lust and Strife . When men are proud , the Old Serpent hath poison'd them , and makes them swell . Thus he is the Evil One , and well may we pray , Lord deliver us from the Evil One. The Word Satan , in the Hebrew signifies an Opponent or Adversary . 1. He is a Restless Adversary , he never sleeps ; Spirits needs no sleep . He is a Peripatetick , He walks about , 1 Pet. 5.8 . and how doth he walk ? Not as a Pilgrim , but as a Spye ; he narrowly observes where he may plant his Pieces of Battery , and make his Assaults with most Advantage against us . Satan is a subtil Engineer ; there is no place that can secure us from Satans Assaults and In●●des . We find him while we are Praying , Hearing , Meditating . We are sure of his Company , uncertain how we came by it . 2. Satan is a puissant Adversary , he is armed with Power . He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The strong Man , Luke 11.21 . He takes men captive at his pleasure , 2 Tim. 2.26 . Who are taken captive by him at his Will. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are taken alive by him . It alludes to a Bird that is taken alive in the Snare ; thus you see he is the Evil one . The Devils work is to angle for mens Souls ; he lays suitable Baits . He allures the ambitious Man with Honour , the covetous Man with Riches , he hooks his Baits with Silver , he allures the lustful Man with Beauty , he tempts Men to Delila's Lap , to keep them from Abraham's Bosom . The Devil glories in the Damnation of Souls ; how needful then is this Prayer ? Deliver us from Evil. Lord keep us from the Evil One. Tho' Satan may sollicite us to sin ; suffer us not to give Consent . Tho' he may Assault the Castle of our Hearts , yet , let us not deliver up the Keys of the Castle to our mortal Enemy . 3. In this Petition , Deliver us from Evil ; we pray to be delivered from the Evil of the World. 'T is call'd an Evil World , Gal. 1.4 . not but that the World ( as God made it ) is Good ; but through our Corruption it becomes Evil , and we had need pray , deliver us from an Evil World. Quest. In what Sence is it Saeculum malum , an Evil World ? Answ. 1. As it is a defiling World. 'T is like living in an infectious Air , it requires an high degree of Grace to keep our selves unspotted from the World , Iam. 1.27 . 'T is as hard to live in the World and not be defiled , as to go much in the Sun and not be tanned . 1. The Opinions of the World are defiling , that a little Religion will serve the turn ; like Leaf-Gold , it must be spread but thin . That Morality runs parallel with Grace ; that to be Zealous , is to be Righteous over-much . That it is better to keep the skin whole , than the Conscience Pure . That the Flesh is rather to be gratified , than mortified . These Opinions of the World are defiling . 2. The Examples of the World are defiling Examples , have a great Force in them to draw us to Evil. — Princeps imperio magnus exemplo major , Princes are Looking-Glasses which we dress our selves by ; if they do Evil , we are apt to imitate them . Great Men are Copies we set before us , and usually we write most like the Copy when it is blotted ; there 's a great Proneness in us to follow the Examples of the World. Therefore God hath put in a Caveat against it , Exod. 23.2 . Thou shalt not follow a multitude to do Evil. How easily are we hurried to sin , when we have the Tide of Natural Corruption , and the wind of Example to carry us . Lot was the worlds Wonder , the Complexion of his Soul kept Pure in Sodoms infectious Air. The River of Peru in America , after it hath run into the main Sea , keeps fresh , and doth not mingle with the salt Waters : To this River might Lot be compared , whose Piety kept fresh in Sodoms salt Water . Bad Examples are catching , Psal. 106.35 . They were mingled among the Heathen , and Learned their Works . Had not we need then pray , Lord deliver us from this Evil World ? Living in the World is like travelling in a dirty Road. 2. It is an evil World , as it is an insnaring World. The World 's full of Snares . Company is a snare , Recreation a snare , Oaths are snares , Riches are golden snares ; — Opes irritamenta malorum . The Apostle speaks of the Lust of the Flesh , the Lust of the Eye , and the Pride of Life , 1 Ioh. 2.16 . The Lust of the Flesh is Beauty , the Lust of the Eye is Money , the Pride of Life is Honour ; these are the natural Mans Trinity . In mundo splendor Opum , Gloriae Majestas , Voluptatum illecebrae ab amore Dei nos abstrahunt . The World is a flattering Enemy ; whom it kisses , it oft betrays ; it is a silken Halter : the Pleasures of the World like Opium , cast men into the sleep of Security . Lysimachus sold his Crown for a draught of Water ; so many part with Heaven for the World. It is an ensnaring World ; the King of Armenia was sent Prisoner to Queen Cleopatra in Golden Fetters . Too many are inslaved with the worlds golden Fetters ; the World bewitch'd Demas , 2 Tim. 4.10 . One of Christs own Apostles was caught with a silver Bait. 'T is hard to drink the Wine of Prosperity and not be giddy . Thus the World through our innate Corruption is Evil , as it is a Snare , 1 Tim. 6.9 . They that will be rich , fall into Temptation and a Snare . If an Angel were to live here , there were no danger of the Worlds insnaring him , because he hath no Principle within to receive the Temptation : but we have a Corrupt Principle that suits with the Temptation , and that makes us always in Danger . 3. It is an evil World , as it is a discouraging World. It casts Scorn and Reproach upon them who live vertuously ; what , you will be holier than others ? Wiser than your Ancestors ? The World deals with the Professors of Religion , as Sanballat did with the Iews when they were building , Nehem. 4.1 . He mocked the Jews , and said , What do th●se feeble Jews , will they Fortifie themselves ? will they revive the Stones out of the heaps of Rubbish that are burnt ? So the wicked World casts out Squibs of Reproach at the godly , what will ye build for Heaven ? What needs all this Cost ? What Profit is it to serve the Almighty ? Thus the World would pluck off our Chariot-Wheels when we are driving towards Heaven : they are called Cruel Mockings , Heb. 11.36 . It requires a great measure of Sanctity to with-stand the Discouragements of the World , to dance among Serpents , to laugh at Reproaches , and bind them as a Crown about our Head. 4. It is an evil World , as it is a deadning World. It dulls and deadneth the Affections to Heavenly Objects . The World cools Holy Motions , like a Damp in a silver Mine which puts out the Light ; Earthly things choke the Seed of the Word . A man intangled in the World , is so taken up about secular Concerns , that he can no more mind the things above , than the earth can ascend , or the Elephant fly in the Air. And , even such as have Grace in them ; yet , when their Affections are belimed with the Earth , they find themselves much indisposed to Meditation and Prayer , 't is like swimming with a Stone about the Neck . 5. 'T is an evil World , as it is a maligning World. It doth disgust and hate the people of God , Iohn 15.19 . Because ye are not of the World , therefore the World hateth you . Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Aristotle saith ) against the whole Kind . Hamans hatred was against the Seed of the whole Iews . When you can find a Serpent without a Sting , or a Leopard without Spots , then you may expect to find a wicked World without Hatred . the White that is shot at is Piety , Psal. 38.20 . They are mine Adversaries , because I follow the thing that Good is . The World pretends to hate the Godly for something else , but the ground of the Quarrel is Holiness . The Worlds Hatred is Implacable ; Anger may be reconciled , Hatred cannot . You may as well reconcile Heaven and Hell as the two Seeds . If the World hated Christ , no wonder it hates us , Iohn 15.18 . The World hated me before it hated you Why should any hate Christ ? This Blessed Dove had no Gall , this Rose of Sharon did send forth a most sweet Perfume ; but this shews the worlds Baseness , it is a Christ-hating and a Saint-eating World. Had not we need pray , Deliver us from this evil World ? 6. It is an evil World , as it is a Deceitful World. First . There is Deceit in dealing , Hos. 12.7 . He is a Merchant , the Balances of Deceit are in his Hand . The Hebrew word Rimmah in Pyhil , signifies both to deceive and to oppress . He who dares use Deceit will not spare to oppress . Secondly , There is Deceit in Friendship , Prov. 20.6 . But a faithful Man who can find ? — Trita frequensque via est per amici fallere Nomen . — Some use too much Courtship in Friendship : they are like Trumpets which make a great noise , but within they are hollow . Some can flatter and hate , commend and censure . Mel in Ore , Fel in Corde . Dissembled Love is worse than Hatred . Thirdly , There is Deceit in Riches , Mat. 13.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deceitfulness of Riches . The World makes us believe it will satisfie our Desires , and it doth but encrease them ; it makes us believe it will stay with us , and it takes wings , Prov. 23.5 . 7. It is an Evil World , as it is a disquieting World. 'T is full of Trouble , Iohn 16.33 . The World is like a Bee-hive , when we have tasted a little Hony , we have been stung with a thousand Bees . St. Basil was of opinion , that before the Fall , the Rose did grow without prickles ; but now , every sweet flower of our Life hath its prickles . There are many things cause disquiet ; loss of Friends , Law-Suits , Crosses in Estate : Relations are not without their Troubles . Some are troubled that they want Children , others troubled that they have Children ; the World is a vexing Vanity . If a man be poor , he is despised by the Rich ; if he be rich , he is envied by the poor . If we do not find it an insnaring World , we shall find it an afflicting World ; it hath more in it to mean us than tempt us . The World is a Sea , where we are tossed upon the surging Waves of Sorrow , and often in danger of Shipwrack ; the World is a Wilderderness , full of fiery Serpents . [ What storms of Persecution are raised against the Righteous ? 2 Tim. 3.12 . ] The wicked are Briars , Micah 7.4 . where Christ's sheep lose some of their Golden Fleece . Then had not we need pray , Lord deliver us from being hurt by this Evil World ? Why should we Love the World ? Tho' we are commanded to love our Enemies , yet this Enemy we must not love , 1 Iohn 2.15 . Love not the World. I have been all this while opening the first Sence of this Petition , Liber a nos à malo , Deliver us from Evil ; we pray to be delivered from Sin in general , and to be delivered from Evil under this three-fold Notion , from the Evil of our Heart , from the Evil of Satan , from the Evil of the World ; ere I leave this , let me insert a Caution . Caution . Not that our abstaining from , or forbearing the external Acts of Sin is sufficient to intitle us to Salvation ; but when we pray , Deliver us from Evil , there is more implyed in it ▪ namely , that we make a progress in Holiness . Being divorced from sin is not enough , unless we are espoused to Vertue ; therefore in Scripture , these two are joyn'd , Psal. 34.14 . Depart from Evil , and do Good. Rom 12.9 . And Isa. 1.16 . Cease to do Evil Learn to do well . 2 Cor. 7.1 . Let us cleanse our selves from all Filthiness of Flesh and Spirit , perfecting Holiness . Leaving sin is not enough , unless we embrace Righteousness . Virtutis est magis honesta agere quàm non Turpia , as it is in the Body , it is not enough that the Disease be stop'd , but it must grow in health . So it is in the Soul ; it is not enough Acts of sin be forborn , ( which is the stopping a Disease ) but it must be healthy , that is , grow in Holiness . Vse , Which reproves those who labour only to suppress the Outward Acts of sin , but do not press on to Holiness . They cease from doing Evil , but do not learn to do well ; their Religion lies only in Negatives . They glory in this , that they are given to no Vice , none can charge them with any foul Miscarriages , Luke 18.11 . God , I thank thee , that I am not as other men are ; Extortioners , Vnjust , Adulterers . This is not enough ; you must advance a step further in solid Piety . It is not enough , that a field be not sown with Tares or Hemlock ; but it must be sown with good Seed . Consider two things . 1. If this be the best Certificate you have to shew , that you are not guilty of gross Sins , God makes no Account of you . A piece of Brass tho' it be not so bad as Clay , yet not being so good as Silver , it will not pass for currant Coyn. So tho' you are not grosly prophane , yet not being of the right Mettal , wanting the stamp of Holiness , you will never pass currant in Heaven . 2. A Man may abstain from Evil , yet he may go to Hell for not doing good , Mat 3.10 . Every Tree that bringeth not forth good Fruit , is hewn down and cast into the fire . Why were the foolish Virgins shut out ? They had done no hurt , they had not broke their Lamps ; Yea but their fault was , there was no goodness in them , they had no Oyl in their Lamps . Oh! therefore let us not content our selves in being free from gross Acts of Sin , but let us launch forth further in Holiness . Let us cleanse our selves from all Pollution perfecting Holiness . Secondly , Deliver us from Evil ; that is , from Temporal Evil ; we pray that God will either prevent temporal Evils , or deliver us out of them . 1. We pray that God will prevent Temporal Evils ; That he will be our Screen to stand betwen us and Danger , Psal. 7.1 . Save me from them that persecute me . We may lawfully pray against the Plots of the wicked , that they may prove abortive . That tho' they have a design upon us , they may not have their desire upon us , Psal. 141.9 . Keep me from the snare which they have laid for me . 2. We pray , that God will deliver us out of Temporal Evils . That he will remove his Judgments from us , whether Famine , Sword , Pestilence , Psal. 39.10 . Remove thy Stroke away from me . Yet with this Caution . Caution . We may pray to be delivered from Temporal Evils , only so far as God sees it good for us . We may pray to be delivered from the Evil of Sin absolutely , but we must pray to be delivered from Temporal Evils conditionally , so far as God sees it fitting for us , and may stand with his Glory . Vse . In all the Troubles that lie upon us , let us look up to God for Ease and Succour ; Deliver us from Evil , Isa. 8.19 . Should not a people seek unto their God ? To blame then are the Papists , who knock at the wrong door . When they are in any Trouble , they pray to the Saints to deliver them . When they are in danger of Shipwrack , they pray to St. Nicholas ; when they are in the fit of a Fever , they pray to St. Petronelle ; when they are in Travel , they pray to St. Margaret . How unlawful it is to invocate Saints in Prayer , I will prove from one Scripture , Rom. 10.14 . How then shall they call on him , in whom they have not believed ? We may pray to none but such as we may believe in , but we ought not to believe in any Saint , therefore we may not pray to him . The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary . Deliver me O Lady , Benedicta Domina , in manibus tuis reposita est nostra salus ; O thou blessed Lady , in thy hands our Salvation is laid up . But Abraham is ignorant of us , Isa. 63.16 . The Saints and Virgin Mary are ignorant of us . To pray to Saints is Idolatry advanced to Blasphemy . Our Saviour hath taught us better , in all our Distresses to pray to God for a Cure , Deliver us from Evil. — He only knows what our Troubles are , and can give us help from Trouble ; he only that laid the Burden on can take it off . David went to God , Psal. 25.17 . O bring thou me out of my Distresses . God can with a word heal , Psal. 107.20 . He sent forth his Word and healed them . He delivered the three Children out of the fiery Furnace , Ioseph out of Prison , Daniel out of the Lions Den. This proves him to be God , because none can deliver as he doth , Dan. 3.29 . There is no other God that can deliver after this sort . Let us then in all our Straits and Exigencies seek to God , and say , Deliver us from Evil. An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson , formerly Minister of St. Stephen's Walbrook . Of Wisdom and Innocency . Matth. 10.16 . Be ye therefore wise as Serpents , and harmless as Doves . THE Apostle saith , All Scripture is of Divine inspiration , 2 Tim. 3.16 . God's Word is compared to a Lamp , for its enlightning quality , Psal. 119.105 . and to Silver refined , for its enriching quality , Psal. 12.6 . Among other parts of Sacred Writ , this in the Text , is not the least ; Be ye wise as Serpents , and innocent as Doves . This is the Speech of our Blessed Saviour . His Lips were a Tree of Life which fed many . His Works were Miracles , his Words were Oracles , and deserve to be engraven upon our hearts , as with the point of a Diamond . This is a golden Sentence ; Be ye wise as Serpents , and innocent as Doves . Our Lord Jesus , in this Chapter , First , Gives his Apostles their Commission . Secondly , Foretells their Danger . Thirdly , Gives them several Instructions . I. Christ gives his Apostles their Commission . Before they went abroad to preach , Christ ordains them , vers . 5. These Twelve Iesus sent forth . Those who exercise in the Ministerial Function , must have a Lawful Call. Hebr. 5.4 . No Man takes this Honour to himself , but he who is called of God. Christ gave not only the Apostles and Prophets a Call to their Office , ( who were extraordinary Ministers ; ) but even Pastors and Teachers , Ephes. 4.11 . Quest. But if one have Gifts , is not this sufficient to the Ministerial Office ? Answ. No : As Grace is not sufficient to make a Minister , so neither Gifts ; therefore it is observable , that the Scripture puts a difference between Gifting and Sending . Rom. 10.15 . How shall they Preach , unless they be Sent ? If Gifts were enough to constitute a Minister , the Apostle should have said , How shall they Preach unless they be Gifted ? But he saith , unless they be Sent : Which denotes a lawful Call , or Investiture into the Office. The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench ; but he must have a lawful Commission before he sit as Judge . If it be thus in Matters Civil , then much more in Church-Matters , which are of an higher Concern . Those therefore who usurp the Work of the Ministry without being solemnly set apart for it , discover more Pride than Zeal ; and they can expect no Blessing . Ier. 23.32 . I sent them not , nor commanded them , therefore they shall not profit this People , saith the Lord. So much for the First ; the Apostles Commission they received : These Twelve Iesus sent forth . II. Christ foretells their Danger , ver . 16. Behold I send you forth as Sheep in the midst of Wolves . The Apostles were going about a glorious Work , but an hazardous Work ; they would meet with Enemies fierce and savage , like Wolves . As all that will live godly in Christ , shall meet with Sufferings ; so commonly Christ's Ambassadors encounter the deepest Trials . Most of the Apostles died by the hands of Tyrants . Peter was crucified with his head downwards . Luke the Evangelist was executed on an Olive-Tree . Iohn was cast by Domitian into a Vessel of scalding Oyl . Maximinus the Emperor ( as Eusebius relates ) gave charge to his Officers to put none to death , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Governors and Pastors of the Church . The Ministers are Christ's Antesignani , his Ensign-bearers to carry his Colours ; therefore they are most shot at : They hold forth his Truth : Phil. 1.17 . I am set for the defence of the Gospel . The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alludes to a Soldier that is set in the Forefront of the Battel , and hath all the Bullets flying about his Ears . The Minister's Work is to part between Men and their Sins ; and this causeth opposition . When Paul preached against Diana , all the City was in an uproar , Acts 19. This may stir up Prayer for Christ's Ministers , that they may be able to withstand the Assaults of the Enemy , 2 Thes. 3.2 . III. Christ gives the Apostles their Instructions ; whereof this was one in the Text ; Be ye wise as Serpents , and innocent as Doves . 1. The Exhortation : Be ye wise . 2. The Simile , as Serpents . 3. The Qualification of this Wisdom ; a Wisdom mixt with Innocency ; Harmless as Doves . This Vnion of the Dove and the Serpent , is hard to find . Mat. 24.45 . Who then is a wise and faithful Servant ? On which Place , saith St. Chrysostom , It is an hard matter to find one faithful and wise . Faithful , there is the Dove ; Wise , there is the Serpent . 'T is hard to find both : If one would seek for a faithful Man , questionless he may find many ; if for a wise Man , he may find many ; but if he seek for one both wise and faithful , this is rara avis , hard to find : yet , it is possible , though not common . Moses , a man learned in all the Wisdom of the Egyptians , Acts 7.22 . There was the Wisdom of the Serpent : And the meekest man alive , Numb . 12.3 . Now the Man Moses was very meek above all the men upon the face of the Earth ; there was the Innocency of the Dove . Daniel was an excellent person , Dan. 5.14 . Excellent Wisdom is found in thee ; there was the Prudence of the Serpent : And , Dan. 6.4 . The Presidents and Princes ●ought to find occasion against Daniel ; but they could find no occasion or fault : Behold here the innocency of the Dove . Look on St. Paul , Acts 23.6 . When Paul perceived that the one part were Sadduces , and the other Pharisees , he cried out , I am a Pharisee ; By which Speech Paul got all the Pharisees on his side : Here was the Wisdom of the Serpent . And , ver . 1. I have lived in all good Conscience before God until this day : Here was the innocency of the Dove . How amiable is this , the Vnion of the Dove and the Serpent ? The Scripture joins these two together , Meekness of Wisdom , Jam. 3.13 . Wisdom , there is the Serpent ; Meekness , there is the Dove . This beautifies a Christian , when he hath the Serpen●'s Eye in the Dove's Head. We must have Innocency with our Wisdom , else our Wisdom is but Craftiness ; and we must have Wisdom with our Innocency , else our Innocency is but Weakness . We must have the Innocency of the Dove , that we may not circumvent others ; and we must have the Wisdom of the Serpent , that others may not circumvent us . We must have the Innocency of the Dove , that we may not betray the Truth ; and the Wisdom of the Serpent , that we may not betray our selves . In short , Religion without Policy , is too weak to be safe : Policy without Religion , is too subtil to be good . When Wisdom and Innocency , like Castor and Pollux , appear together , they presage the Soul's Happiness . Doct. 3. That Christians must be both wise and innocent . I begin with the first , Wise : Be ye wise as Serpents . 1. I shall speak concerning Wisdom in general . Solomon saith , Wisdom is the principal thing , Prov. 4.7 . 'T is better than Riches , Prov. 31.14 . Happy is the Man that findeth Wisdom ▪ for the Merchandise of it is better than the Merchandise of Silver . If the Mountains were Pearl , if every sand of the Sea were a Diamond , it were not comparable to Wisdom . Without Wisdom a person is like a Ship without a Pilot , in danger to split upon Rocks . Iob sets forth the Encomium and Praise of Wisdom , Iob. 28.13 , 18. The Price of Wisdom is above Rubies . The Ruby is a precious Stone , transparent , of a red fiery colour . It is reported of one of the Kings of India , that he wore a Ruby of that bigness and splendor , that he might be seen by it in the dark : But Wisdom cast● a more sparkling colour than the Ruby ; it makes us shine as Angels . No Chain of Pearl you wear , doth so adorn you as Wisdom . Wisdom consists chiefly in three things . 1. Knowl●dge to discern . 2. Skill to judge . 3. Activity to prosecute . 1. Knowledge to discern wherein Happiness lies . 2. Skill to judge what will be the fittest Means to conduce to it . 3. Activity to prosecute those things which will certainly accomplish that End. So much for Wisdom in general . More particularly : Wisdom is variously distinguished . 'T is either Natural , or Moral , or Theological . 1. A Natural Wisdom : Which is seen in finding out the Arcana Naturae , the Secrets of Nature . Aristotle was by some of the Ancients called an Eagle fallen from the Clouds , because he was of such raised Intellectuals , and had so profound an insight into the Causes of Things . This Natural Wisdom is adorning ; but it is not sufficient to Salvation . St. Hierom brings in Aristotle with his Syllogisms , and Tully with his Rhetorick , crying out in Hell. 2. A Moral Wisdom : Which consists in two Things ; Malum respuendo , Bonum elegendo : Moral Wisdom lies in the rejection of those things which are prejudicial , and the election of those things which are beneficial . This is called PRVDENCE . Knowledge without Prudence may do hurt : Many a man's Wit hath undone him for want of Wisdom . 3. A Theological , or Sacred Wisdom : which is our knowing of God : who is the supream and sovereign Good. Greece was counted the Eye of the World , for Wisdom , and Athens the Eye of Greece ; but neither of them knew God. Acts 17.23 . I found an Altar with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; To the unknown God. To know God , in whom is both Verum & Bonum , Truth and Goodness , is the Master-piece of Wisdom . 1 Chron. 28.9 . And thou Solomon my Son , know thou the God of thy Father . And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen , Col. 1.15 . And then we know God aright , when we know him not only with a knowledge of Speculation , but Appropriation . Psal. 48.14 . This God is OVR God. This knowledge of God is the most sublime Wisdom ; therefore 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Wisdom from above , Jam. 3.17 . But to come nearer to the Text , and speak of the Wisdom of the Serpent : Be ye wise as Serpents . Quest. But must we in every thing be like the Serpent ? Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent . I shall shew you , 1. Wherein we should not be like the Serpent . 2. Wherein we should be like the Serpent . I. Wherein we should not be like the Serpent . 1. The Serpent eats Dust. Isa. 65.25 . Dust shall be the Serpent's Meat : It was a Curse upo● the Serpent . Thus we should not be like the Serpent , to feed immoderately on earthly Things . It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels , to eat greedily the Serpent's Meat : A Christian hath better Food to feed on ; the heavenly Manna , the precious Promises , the Body and Blood of Christ. 'T is counted a Miracle to find a Diamond in a Gold-Mine ; and it is as great a Miracle to find Christ , the Pearl of Price , in an earthly heart . The Lapwing wears a little Coronet on its head , yet feeds on dung . To have a Crown of Profession on the head , yet feed inordinately on these dunghil-Comforts , is unworthy of a Christian. What a poor contemptible thing is the World ? It cannot fill the Heart : If Satan should take a Christian up to the top of the Pinacle , and shew him all the Kingdoms and Glory of the World , what could he shew him , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Shew , a pleasant Delusion ? There is a lawful Vse God allows of these outward things ; but the Sin is in the Excess . The Bee may suck a little Honey from the Leaf ; but put it in a Barrel of Honey , and it is drown'd . The wicked are thus characterized , Ephes. 3.19 . They mind earthly things . They are like Saul , hid among the Stuff . We should be as Eagles flying aloft towards Heaven , not as Serpents , creeping on the Earth , and licking the Dust. 2. The Serpent is deceitful . The Serpent useth many Shifts , and glides so cunningly , that we cannot trace him . This was one of those four things which wise Agur could not find out , the way of a Serpent upon a Rock , Prov. 30.19 . 'T is a deceitful Creature : We should not in this sence be like the Serpent , for deceitfulness . Naturally we too much resemble the Serpent for Fraud and Collusion ▪ Ier. 17.9 . The Heart is deceitful above all things . 1. Deceit towards Man : 1. To dissemble Friendship ; to cover Malice with pretences of Love ; to commend and censure ; to flatter and hate ; a Iudas-Kiss , and a Ioab's Sword ; Mel in ore , Fel in corde . 2. To dissemble Honesty ; to pretend just dealing , yet use false Weights . 2. Deceit towards God. To draw nigh to God with the Lips , and the Heart is far from him ; to serve God , and seek ourselves ; to pretend to love God , and yet be in league with Sin ; we should not in this sence be like the Serpent , deceitful , and given to Sh●fts . O be upright ! Be what you seem to be : God loves Plainness of Heart , Psal. 51.6 . The plainer the Diamond is , the more it sparkles : The plainer the Heart is , the more it sparkles in God's Eye . What a Commendation did Christ give Nathanael , Ioh. 1.47 . Behold an Israelite indeed in whom there is no Guile . 3. The Serpent casts the Coat , but another new Coat comes in the room ; in this we should not be like the Serpent , to cast the Coat , to cast off one Sin , and another Sin as bad come in the room . The Drunkard leaves his Drunkenness , because it impairs his Health , his Credit , his Purse , and falls to the Sin of Cozenage : The Prodigal leaves his Prodigality , and turns Usurer : This is as if one Disease should leave a Man , and he should fall into another as bad . His Ague leaves him , and he falls into a Consumption . O be not like the Serpent , that casts one Coat and another comes . This is like him in the Gospel , that had one Devil go out of him , and seven worse Spirits came in the Room , Matth. 12.45 . 4. The Serpent is a Venomous Creature , 't is full of Poison , Deut. 32.24 . In this be not like the Serpent . 'T is said of Wicked Men , their Poison is like the Poison of a Serpent , Psal. 58.4 . What is this Poison ? it is the Poison of Malice : Malice is the Devil's Picture . Lust makes Men brutish , and Malice makes them Devilish : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. Malice carries in it its own punishment : A malicious Man to hurt another will injure himself . Quintillian speaks of one who had a a Garden of Flowers , and he poisoned his Flowers , that his Neighbours Bees sucking from them might be poisoned and die . Oh be not venomous like the Serpent . Malice is Mental Murder , you may kill a Man and never touch him . 1 Ioh. 3.15 . Whosoever hates his Brother is a Murderer . Malice spoils all your good Duties ; the malicious Man defiles his Prayers , poisons the Sacramental Cup ; he eats and drinks his own Damnation . I have read of one who lived in Malice , and being asked , how he could say the Lords Prayer ? He answered , I leave out those Words , As we forgive them that Trespass against us . But St. Austin brings in God replying thus to him , because thou dost not say my Prayer , therefore I will not hear Thine . The malicious Man is not like to enjoy either Earth or Heaven ; not the Earth , for the Meek shall inherit the Earth , Matth. 5.4 . Nor is he like to enjoy Heaven , for God will beautifie the Meek with Salvation , Psal. 149.4 . So that the malicious Man is cut off both from Earth and Heaven . 5. The Serpent is given to Hissing : So 't is said of the Basilisk . In this be not like the Serpent , to hiss out Reproaches and Invectives against the Saints and People of God. Thy are the Seed of the Serpent that hiss at Godliness . The Lord will one Day reckon with Men for all their hard Speeches , Iude 15. Lucian was such an one who did hiss out and scoff against Religion , and as a just Judgment of God , he was afterwards torn in pieces by Dogs . 6. The Serpent Stops her Ear. It is an obstinate Deafness . Psal. 58.4 . They are as the Deaf Adder which stoppeth her Ear. In this be not like the Serpent , obstinately to stop your Ears to the Voice of God's Word . While God calls you to repent of Sin , be not as the Basilisk , to stop your Ear , Zach. 7.11 . They refused to hearken , and stopp'd their Ears , that they might not hear : the Word denounceth threatnings against Sin ; but many instead of being like the Publican , smiting on their Breast , they are as Deaf Adders stopping their Ears : If you shut your Ear against God's Word , take heed God doth not shut Heaven against you : If God crys to you to repent , and you will not hear ; when you cry for Mercy , God will not hear . Zach. 7.13 . As he cryed and they would not hear , so they cryed and I would not hear , saith the Lord of Hosts . 7. The Serpent casts her Coat , but keeps her Sting : In this sence be not like the Serpent , to cast off the outward Acts of Sin , and keep the Love of Sin. He whose Heart is in Love with any Sin , is an Hypocrite . 1. A Man may forbear Sin , yet retain the Love of it : He may forbear the act of gross Sin , Formidine Poenae , for fear of Hell ; as a Man may forbear a Dish he loves for fear it should bring his Disease upon him ; the Stone or Gout . 2. A Man may forsake Sin , yet keep the Love of Sin ; he may forsake Sin , either out of Policy or Necessity . 1. Policy , Vice will impair his Health , eclipse his Credit ; therefore out of Policy he will forsake it : Or , 2. Necessity . Perhaps he can follow the Trade of Sin no longer ; the Adulterer is grown old , the Prodigal poor ; either the Purse fails , or the Strength . Thus a Man may refrain the Act of Sin , yet retain the Love of Sin : This is like the Serpent , which casts her Coat , but keeps her Sting . Oh! take heed of this ; herein be not like the Serpent ; remember that saying of Hierom , Gravius est peccatum diligere quam perpetrare : 'T is worse to love Sin than to commit it : A Man may commit Sin through a Tentation , or out of Ignorance , and when he knows it to be a Sin he is sorry for it ; but he that loves Sin , his Will is in the Sin , and that aggravates it , and is like the Dye which makes the Wool of a Crimson Colour . 8. Serpents are chased away with sweet perfumes , the perfume of Harts-Horn , or the sweet odour of the Styrax drives the Serpent away . In this be not like the Serpent , to be driven away with the sweet perfumes of Holiness . Carnal Hearts are for Things only which delight the Senses , they will discourse of News or Traffick ; here they are in their Element ; but let a Man bring with him the sweet perfume of Religious discourse , let him talk of Christ , or living by Faith , this spiritual perfume drives them away : Oh , be not in this like the Serpent ! How do you think to live with the Saints in Heaven , that cannot endure their Company here ? You hate the sweet savour of their Oyntments , the fragrant perfume of their Graces ? 9. The Serpent ( as is noted of the Stellio , a kind of Serpent ) he doth no sooner cast his skin but he eats it up again . In this be not like the Serpent , to forsake Sin and then take it up again . 2 Pet. 2.22 . It is happened according to the Proverb , the Dog is returned to his own Vomit again ; such were Demas and Iulian. Many after a Divorce , espouse their Sins again ; as if one's Ague should leave him a while , and then come again : The Devil seemed to be cast out , but comes the second Time , and the end of that Man is worse than his beginning , Luk. 11.24 . because his Sin is greater ; he sins knowingly and wilfully , and his Damnation will be greater . 10. Serpents are great Lovers of Wine . Pliny , who writes of Natural History , saith , if Serpents come where Wine is , they drink insatiably : In this be not like the Serpent ; though the Scripture allows the use of Wine , 1 Tim. 5.23 . yet it forbids the excess , Eph. 5.18 . Be not drunk with Wine , wherein is excess ; be not like the Serpents in this , Lovers of Wine . Because this Sin of Drunkenness doth so abound in this Age , I shall enlarge something more on this Head. 'T is said of the Old World , They eat , they drank , till the Flood came , Luk. 17.27 . Drinking is not a Sin ; but the meaning is , they drank to intemperance , they disordered themselves with Drink , and God let them have Liquor enough ; first they were drowned in Wine , and then in Water . There is no Sin which doth more deface God's Image than Drunkenness , it disguiseth a Person , and doth even unman him ; Drunkenness makes him have the Throat of a Fish , the Belly of a Swine , and the Head of an Ass ; Drunkenness is the Shame of Nature , the Extinguisher of Reason , the Shipwrack of Chastity , and the Murder of Conscience ; Drunkenness is hurtful for the Body : The Cup kills more than the Cannon ; it causeth Dropsies , Catarrhs , Apoplexies ; Drunkenness fills the Eyes with Fire and the Legs with Water , and turns the Body into an Hospital ; but the greatest hurt is that it doth to the Soul. Excess of Wine breeds the Worm of Conscience . The Drunkard is seldom reclaimed by repentance ; and the ground of it is , partly , because by this Sin the Senses are so inchanted , Reason so impaired , and Lust so inflamed ; and , partly , it is judicial , the Drunkard being so besotted with this Sin , God saith of him as of Ephraim , Hos. 4.17 . Ephraim is joyned to Idols , let him alone ; so this Man is joyned to his Cups , let him alone , let him drown himself in Liquor till he scorch himself in Fire . How many Woes hath God pronounced against this Sin , Isa. 28.1 . Woe to the Drunkards of Ephraim ! Joel 1.5 . Howl ye Drinkers of Wine ! Drunkenness excludes a Person from Heaven . 1 Cor. 6.10 . Drunkards shall not inherit the Kingdom of God : A Man cannot go to Heaven reeling . King Solomon makes an oration full of Invectives against this Sin , Prov. 23.29 . Who hath Woe ? Who hath Contentions ? Who hath Babling ? Who hath redness of Eyes ? they that tarry long at the Wine . Who hath Contentions ? Drink when abused breeds Quarrels , it causeth Duels . Who hath Babling ? When one is in Drink , his Tongue runs , he will reveal any Secrets of his Friend . Who hath redness of Eyes ? Redness of Eyes comes sometimes from Weeping , but too often from drinking ; And what is the Issue ? verse 32. at last the Wine bites like a Serpent , and stingeth like an Adder . The Wine smiles in the Glass , but stings in the Conscience . Drunkenness is a Sin against all the Ten Commandments . 1. Drunkenness casts off the true God : Hos. 4.11 . Wine takes away the Heart : It takes the Heart off from God. 2. It makes the Belly a God , Phil. 3.19 . To this the Drunkard pours Drink-Offerings ; there 's a breach of the Second Commandment . 3. The Drunkard in his Cups takes God's Name in Vain by his Oaths . 4. The Drunkard makes no difference of Days ; he is seldom sober on a Sabbath ; he on that Day worships Bacchus . 5. The Drunkard Honours neither his Natural Father , nor the Magistrate his Civil Father ; he will be intemperate , though the Laws of the Land forbid it . 6. The Drunkard commits Murder . Alexander killed his Friend Clitus when he was Drunk , for whom he would have given half his Kingdom when he was Sober . 7. The Drunkard's Wine provokes Lust. Austin calls Wine , Fomentum libidinis , the Inflamer of Lust. Nunquam ego ebrium castum putavi , I never did believe a drunken Man to be chast , saith St. Hierom. 8. The Drunkard is a Thief ; he spends that Money upon his drunken Lust , which should have been given to charitable Uses ; so he robs the Poor . 9. The Drunkard is a Slanderer ; he cares not , when he is on the Ale Bench , how he doth defame and belye others ; when he hath taken his full Cups , he is now fit to take a false Oath . 10. The Drunkard Sins against the Tenth Commandment ; for he Covets to get another's Estate , by Circumvention and Extortion , that he may be the better able to follow his drunken Trade . Thus he Sins against all the Ten Commandments . If this Sin of Drunkenness be not reformed , I pray God the Sword be not made Drunk with Blood. And whereas some will go to shift off this Sin from themselves that they are no Drunkards , because they have not drunk away their Reason and Senses ; they are not so far gone in drink that they cannot go : He is a Drunkard in the Scripture-sence , who is mighty to drink Wine , Isa. 5.22 . He is a Drunkard ( saith Solomon ) that tarries long at the Wine , Prov. 23.30 . He who sits at it from Morning to Night , that drinks away his precious Time , though he doth not drink away his Reason , he is a Drunkard that drinks more than doth him good , and that though he be not himself drunk , yet he makes another drunk : Hab. 2.15 . Woe to him that gives his Neighbour drink , that puttest thy Bottle to him and makest him drunk . Oh! I beseech you be not in this like the Serpent , Lovers of Wine . This I fear is one cause why the Word Preached doth so little good on many in this City , they drink away Sermons , they do as the hunted Deer when it is wounded , runs to the Water and drinks ; so when they have been at a Sermon , and the Arrow of Reproof hath wounded their Conscience , they run presently and drink away those Convictions ; they steep the Sermon in Wine . The Tavern-Bell doth more hurt , than the Sermon Bell doth good . Thus you have seen wherein we should not be like Serpents . II. Wherein we should be like the Serpent , and that is in Prudence and Wisdom : Be ye Wise as Serpents . The Serpent is a most prudent Creature , therefore the Devil made use of the Serpent to deceive our First Parents , because it was such a subtile Creature : Gen. 3.1 . The Serpent was more subtile than any Beast of the Field . There is a Natural Wisdom and Subtilty in every part of the Serpent , and we should labour to imitate them , and be Wise as Serpents . First , The Serpent hath a subtilty in his Eye , he hath a singular sharpness of sight ; therefore among the Gracians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Serpent's Eye , was a Proverbial Speech for one of a quick Vnderstanding ; in this we should be like the Serpent . Get the Serpent's Eye , have a quick in-sight into the Mysteries of the Christian Religion . Knowledge is the Beauty and Ornament of a Christian , Prov. 14.18 . The Prudent are Crowned with Knowledge . Get the Serpent's Eye ; be divinely illuminated . Faith without Knowledge is Presumption : Zeal without Knowledge is Passion : Prov. 19.2 . without Knowledge the Mind is not good : For one to say he hath a good Heart who hath no Knowledge , is as if one should say he hath a good Eye when he hath no sight ; in this be like the Serpent of a quick Understanding . Secondly , The Serpent hath a Prudence and Subtilty in his Ear ; the Serpent will not be deluded with the Voice of the Charmer , but stops its Ear : In this we must be Wise as Serpents , stop our Ears to false Teachers , who are the Devil's Charmers . 1. We must stop our Ears to Arminian Teachers , who place the chief Power in the Will , as if that were the Helm that turns about the Soul in Conversion . 1 Cor. 4.7 . Who maketh thee to differ from another ? Ego me ipsum discerno , said Grevinchovius , I have made my self to differ . Be as the Serpent , stop your Ears to such Doctrine . 2. We must stop our Ears to Socinian Teachers , who raze the Foundation of all Religion , and deny Christ's Divinity . This the Apostle calls a damnable Heresie , 2 Pet. 2. 3. We must stop our Ears to Popish Teachers , who teach Merit , Indulgencies , Transubstantiation , who teach that the Pope is the Head of the Church . Christ is called the Head of the Church , Eph. 5.23 . For the Pope to be Head is to make the Church Monstrous , to have two Heads . Popish Teachers teach the People Nonsense and Blasphemy ; they cause the People to Pray without Understanding , to Obey without Reason , to Believe without Sence ; it is a damnable Religion ; therefore worshiping the Beast , and drinking the Cup of God's Indignation are put together , Rev. 14.9 . Oh! in this be Wise as Serpents , stop your Ear to the charming of false Teachers . God hath given his People this Wisdom to stop their Ears to Hereticks : Ioh. 10.5 . A Stranger will they not follow , but flee from him . 3. The Serpent hath a chief care to defend his Head ; a blow there is deadly ; so in this we should be Wise as Serpents ; our chief care should be to defend our head from Error . The Plague in the Head is worst . Loose Principles breed loose Practices . If the Head be tainted with Erroneous Opinions , That Believers are free a Lege Morali , That there is no Resurrection , That we may do Evil that Good may come of it ; What Sin will not this lead to , or keep your Head ? Error is a Spiritual Gangrene , 2 Tim. 2.17 . which spreads , and if not presently cured , is Mortal . Heresies destroy the Doctrine of Faith , they rend the Mantle of the Churches Peace , and eat out the Heart of Religion . The Gnosticks , as Epiphanius observes , did not only pervert the Judgments of their Proselytes , but brought them at last to Corporeal Uncleanness . Error damns as well as Vice. Vice is like killing with a Pistol , and Error like killing with Poison . O be wise as Serpents , defend your Head. Be ye Wise as Serpents , and harmless as Doves . Our Saviour Christ here commends to us the Wisdom of the Serpent , and the Innocency of the Dove . The Elect are call'd wise Virgins , Mat. 25.4 . Virgins , there is the Dove : Wise , there is the Serpent . We must have Innocency with our Wisdom , else our Wisdom is but Craftiness ; and we must have Wisdom with our Innocency , else our Innocency is but Weakness . We must have the Innocency of the Dove , that we may not circumvent others ; and we must have the Wisdom of the Serpent , that others may not circumvent us . Doctr. Christians must be both wise and innocent . This Union of the Dove and the Serpent , is Hard to find , but , it is possible : Moses was learned in all the Wisdom of the Egyptians , Acts 7.22 . There was the Prudence of the Serpent ; and he was meek above all the Men upon the face of the Earth , Numb . 12.3 . There was the Innocency of the Dove . But the most famous instance of Wisdom and Innocency , was in our Saviour ; When the Iews came to him with an insnaring Question , Mark 12.14 . Is it lawful to give Tribute to Caesar , or not ? Christ answers wisely , v. 17. Render to Caesar the things that are Caesar's , and to God the things that are God's . Deny not Caesar his Civil Right , nor God his Religious Worship : Let your Loyalty be mixed with Piety ; here he shew'd the Wisdom of the Serpent . And would you see Christ's Innocency ? 1 Pet. 2.22 . There was no guile found in his mouth ; who when he was reviled , reviled not again . He opened his Mouth in praying for his Enemies , but not in reviling them . Behold here the Innocency of the Dove . Two Things I am to speak of ; the Serpent , and the Dove . I. The Serpent . Quest. Wherein should we be like the Serpent ? Answ. In Prudence and Sagacity ; Be ye wise as Serpents . The Serpent is the most prudent Creature ; therefore the Devil made use of the Serpent to deceive our first Parents , Gen. 3.1 . The Serpent was more subtil than any Beast of the Field . There 's a natural Wisdom and Subtilty in every part of the Serpent ; and herein we should endeavour to imitate him . Be wise as Serpents . 1. The Serpent hath a subtilty in his Eye ; he hath a singular sharpness of sight : therefore among the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Serpent's Eye , was a Proverbial Speech for one of a quick understanding . In this we should be like the Serpent , have a quick in-sight into the Mysteries of the Gospel . Get the Serpent's Eye . Prov. 10 , 14. Wise men lay up knowledge . Faith without Knowledge is Presumption ; Zeal without Knowledge is Frenzy . 2. The Serpent hath a Prudence and Subtilty in his Ear ; the Serpent will not be deluded with the Voice of the Charmer , but stops its Ears : In this be wise as Serpents ; stop your Ears from such as would discourage you from strict , holy walking . Some inspired by Satan , would raise prejudices against the Ways of God , that they are strew'd with Thorns of Mortification and Persecution . If you will be religious , you must hang your Harps upon the Willows , and bid Adieu to all Joy. Acts 28.22 . This Sect is every where spoken against : Oh , be wise as Serpents ! Stop your Ears to such as would discourage you from holy walking ; they are the Devil's Charmers . Godliness is the Root on which all true Joy grows ; solid Joy , though not wanton . Psal. 138.5 . Yea , they shall sing in the ways of the Lord. Acts 9.31 . If we leave God , whither shall we go ? When Saul left God , he went to the Witch of Endor , 1 Sam. 28.8 . 3. The Serpent hath a Subtilty in its Wings ; For Naturalists report , such Serpents are found in Aethiopia , as have Wings ; and the Scripture mentions a fiery flying Serpent , Isa. 14.29 . Which Wings denote the subtilty of the Serpent in the hasty prosecution of his Prey : In this be like the Serpent , in having winged Desires after heavenly Objects . Desire is the wing of the Soul , which sets it a flying : Hast after Ordinances ; they are Pabulum Animae , the Food of the Soul ; fly to them with Appetite ; get the Serpent's Wing . Psal. 122.1 . Come , let us go up to the House of the Lord. We know not how long we shall enjoy the Blessings of the Sanctuary . When Manna was to cease on the seventh day , the People of Israel gathered twice as much on the sixth . If we have the Wisdom from above , we shall neglect no Season wherein we may get the Bread of Life broken to us . 4. Serpents have a Subtilty and Prudence in their drinking : before they drink , expuunt venenum , they cast up their Poison . In this we should be wise as Serpents ; before we come to Ordinances , we should cast up the Poison of Sin by Repentance . If a Man takes Opium or Mercury , a Cordial will do him no good : So , as long as Men feed on their Sins , Ordinances will do them no good ; nay , much hurt ; they eat and drink their own Damnation : In this therefore let us be Wise as Serpents , cast up the Poison of Sin , before we come to drink of the Waters of the Sanctuary . 5. The Serpent hath a Subtilty in his whole Body , which he wraps together like a Circle to defend his Head ; a Blow on his Head is deadly , and his chief Policy is to safeguard his Head : In this let us learn of the Serpent , our chief care should be to defend our Head from Error ; the Apostle calls them damnable Heresies , 2 Pet. 2.1 . they destroy the Doctrine of Faith , rend the Coat of the Churches Peace , and eat out the Heart of Religion . Let us as the Serpent defend our Head. Let us keep our Head from Socinian Opinions , who deny the Deity of Christ ; from Popish Opinions , Merit , Image-Worship , Transubstantiation ; Papists cause the People to Pray without Understanding , to Obey without Reason , to Believe against Sense : Have a care to defend your Head from being tainted with Popish Aphorisms . Thus you see wherein we should be like the Serpent , in Prudence and Sagacity . II. The Second thing I am to speak of is the Dove ; be harmless as Doves . The Dove is an excellent Creature ; it was so acceptable , that in the old Law God would have the Dove offered in Sacrifice : The Holy Ghost , when he would appear in a visible shape , assumed the likeness of a Dove , Matth. 3.16 . We should be as Doves in Three Respects . In Respect of I. Meekness . II. Innocency . III. Purity . I. In respect of Meekness . The Dove is the Emblem of Meekness ; 't is sine Felle , without Gall ; we should be as Doves for Meekness , we must avoid unruly Passion , which is brevis Insania , a short Frenzy ; we must be without the Gall of Bitterness and Revenge ; we must be of mild Spirits , Praying for our Enemies : So Stephen , Act. 7.60 . Lord , lay not this Sin to their charge . This Dove like Meekness is the best Jewel and Ornament we can wear : 1 Pet. 3.4 . The Ornament of a meek Spirit , which is in the sight of God of great Price . Passion doth disguise , Meekness adorns . II. We should be as Doves for Innocency . The Innocency of the Dove is seen in Two Things . 1. Not to Deceive . 2. Not to Hurt . 1. Not to Deceive . The Dove is as without Gall , so without Guile ; it doth not deceive or lie at the catch . Thus we should be as the Dove , without Fraud and Craft . There is an Holy Simplicity commendable ; Rom. 16.19 . I would have you Simple concerning Evil ; to be a Bungler at Sin , not to have the Art to Beguile● ; this is a good Simplicity ; as Nathanael , in whose Spirit there was no guile ▪ Joh. 1.42 . Where almost is this Dove-like innocency to be found ? We live in an Age wherein there are more Foxes than Doves : Persons are full of Guile , they study nothing but Fallacies , that one knows not how to deal with them ; Psal. 12.2 . With a double Heart do they speak . 2. Not to hurt . The Dove rostro non laedit ; the Dove hath no Horns or Talons to hurt , only Wings to defend it self by flight : Other Creatures are commonly well armed ; the Lion hath his Paw , the Boar its Tusk , the Stagg its Horns ; but the Dove is a most harmless Creature , it hath nothing wherewith to offend . Thus we should be as Doves for Harmlesness : We should not do wrong to others , but rather suffer wrong . Such a Dove was Samuel , 1 Sam. 12.3 . Whose Ox have I taken , or whose Ass have I taken , or whom have I defrauded ? He did not get Mens Estates into his hands , or raise himself upon the Ruine of others . How rare is it to find such Doves ? Sure they are flown away . How many Birds of Prey are there ? Micah 7.2 . They all lie in wait for Blood , they hunt every Man his Brother with a Net. These are not Doves , but Vultures ; they travel with mischief , and are in pain till they bring forth . III. We should be as Doves for Purity . The Dove is the Emblem of Purity ; it loves the purest Air ; it feeds on pure Grain : The Raven fed on the Carkass , but the Dove feeds pure . Thus let us be as Doves for Sanctity , cleansing our selves from all pollution both of Flesh and Spirit , 2 Cor. 7.1 . Christ's Dove is pure : Cant. 5.2 . My Dove , my undefiled . Let us keep pure among dregs . 1 Tim. 5.22 . Keep thy self pure . Better have a Rent in the Flesh , than an Hell in the Conscience . The Dove is a chast , pure Creature : Let us be Doves for Purity . Vse 1. See here the Nature of a good Christian ; he is wise and innocent : He hath so much of the Serpent , that he doth not forfeit his discretion , and so much of the Dove , that he doth not defile his Conscience . A godly man is look'd upon by a carnal Eye , as weak and indiscreet , as having something of the Dove , but nothing of the Serpent . To believe things not seen , to chuse Suffering , rather than Sin , this is counted Folly : But the World is mistaken in a Believer ; he hath his Eyes in his Head ; he knows what he doth ; he is prudent as well as holy ; he is wise that finds the Pearl of price ; he is wise that provides for Eternity ; he is the wisest man that hath wit to save his Soul ; he is wise that makes him his Friend who shall be his Judge . The godly man acts both the Politician , and the Divine ; he retains his Ingenuity ; yet doth not part with his Integrity . Vse 2. Reproof . It reproves them who have too much of the Serpent , but nothing of the Dove . Ier. 4.22 . Wise to do evil , but to do good they have no knowledge . These are like the Devil , who retains his Subtilty , but not his Innocency . We have many in this Age like the Serpent for Craftiness . Dan. 8.25 . Through policy he shall cause Craft to prosper . Men have the Head-piece of Subtilty , but want the Breast-plate of Honesty ; they are wise to contrive Sin , to forge Plots , to study Compliance , rather than Conscience : The Port they aim at , is Preferment ; the Compass they sail by , is Policy ; the Pilot that steers them , is Satan . These have the Craftiness of the Serpent : They are wise to do evil . 2. They are like the Serpent for Mischief . You know the Fiery Serpents did sting Israel . These have the sting of the Serpent ; they have a sting in their Tongues , stinging the People of God with bitter Slanders and Invectives , calling them Factious and Seditious ; and they sting with their Indictments and Excommunications , Gal. 4.29 . Such stinging Serpents were Nero , Dioclesian , and Iulian ; and their Spirit is yet alive in the world . These have too much of the Serpent in them , but nothing of the Dove . 2 Pet. 2.3 . Their Damnation slumbereth not . Vse 3. Exhortation . To put in practice our Saviour's Counsel in the Text ; join the Serpent and the Dove together , Wisdom and Holiness : Here lies the Knot ; this is the great difficulty , to unite these two together , the Serpent and the Dove , Prudence and Innocency : If you separate these two , you spoil all . Quest. Wherein doth a Christian join these two together , the Serpent and the Dove , Prudence and Holiness ? Answ. This I shall answer in Twelve Particulars . 1. To be wise and innocent , consists in this ; To be sensible of an injury , yet not revenge it . A Christian is not a Stoick , nor yet a Fury ; he is so wise , that he knows when an Injury is done him ; but so holy , that he knows how to pass it by . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most excellent temper of Soul ; I had almost said , Angelical . As the Wind doth allay the heat of the Air , so Grace doth allay the heat of Revenge . Moses herein shew'd a mixture of the Serpent and the Dove : Miriam murmured against him . Numb . 12.2 . Hath the Lord spoken only by Moses ? Is he the only Prophet ▪ to declare God's Mind to us ▪ Moses was so wise as to discern her Pride , and slighting of him ; yet so meek , as to bury the injury : When God struck her with Leprosie , he prays for her . Numb . 12.13 . Heal her now , O God , I beseech thee . And upon his Prayer , she was cured of her Leprosie . A good Christian hath so much Wisdom as to discern his Enemy's Malice ; but so much Grace as to conquer his own : He knows it is the Glory of a Man to pass by a Transgression , Prov. 19.11 . Though a Christian hath so much Prudence as to vindicate himself , yet so much Goodness , as not to avenge himself . Behold here the Serpent and the Dove united ; Sagaity and Innocency . 2. The mixing Wisdom and Innocency , is seen in this ; To be humble , but not base : Humility is part of the Dove's Innocency . 1 Pet. 5.5 . Be ye cloathed with Humility . St. Paul , though the chief of the Apostles , calls himself the least of Saints . A gracious Soul hath low Thoughts of himself , and carries himself lowly toward others ; but though he be humble , he is not base ; though he will not saucily resist his Superiours , he will not sinfully humour them : Though he will not do such proud Actions , as to make his Enemies hate him ; yet he will not do such sordid Actions as to make them despise him : Here is the Serpent and the Dove united . A good Christian is so humble , as to oblige others ; but not so unworthy , as to disobey God. St. Paul , as far as he could with a good Conscience , did become all things to all , that he might save some , 1 Cor. 9.20 , 22. But he would not break a Commandment to gratifie any . When God's Glory lay at stake , who more resolute than Paul ? Gal. 2.5 . The Three Children were humble ; they gave the King his Title of Honour ; but they were not sordidly timorous . Dan. 3.18 . Be it known unto thee , O King , we will not serve thy Gods. Though they shew'd Reverence to the King's Person , yet no Reverence to the Image he set up . A good Christian will not do any thing below himself ; though he is for obeying of Laws , yet he will not prostitute himself to Mens Lusts. He is humble ; there he shews the Innocency of the Dove ; but not base , there he shews the Wisdom of the Serpent . 3. The Prudence of the Serpent , and Innocency of the Dove is seen in this ; to reprove the Sin , yet love the Person . We are commanded to reprove ; Levit 19.17 . Thou shalt not hate thy Brother in thy heart ; thou shalt rebuke him , and not suffer Sin upon him . Not to reprove Sin , is to approve it : But this Sword of Reproof is a dangerous Weapon if it be not well handled : To reprove , and yet love , is to act both the Serpent and the Dove . Quest. How may a Christian so reprove Sin , as to shew Love to the Person ? Answ. 1. In taking a fit season to reprove another ; that is , when his Anger is over : As when God did rebuke Adam , he came to him in the cool of the Day , Gen. 3.8 . So when we are to reprove any , we are to come to them when their Spirits are more cool , and fit to receive a Reproof . To reprove a Man when he is in a Passion , is to give Strong Water in a Fever ; it doth more hurt than good . By observing a fit season , we shew both Prudence and Holiness ; we discover as well Discretion as Affection . 2. Reproving Sin , so as to shew Love to the Person , is seen in this ; when , though we tell him plainly of his Sin , yet it is in mild , not provoking Words . 2 Tim. 2.25 . In meekness instructing those that oppose themselves . Peter tells the Iews plainly of their Sin in crucifying Christ ; but useth Suasive● ▪ and Gospel-Lenitives , to allure and encourage them to believe . Acts. 2.23 . Him ye have taken , and by wicked hands crucified . ver . 38. Repent , and be baptized in the Name of Iesus Christ for the remission of sin ; for the Promise is to you and to your Children . Reproof is a bitter Pill , and hard to swallow ; therefore we must dip it in Sugar , use those sweet mollifying expressions , that others may see Love coming along with the Reproof . David compares Reproof to Oil , Psal. 141.5 . Oil supples the Joints when they are hard and stiff : Our Reproofs being mixed with the Oil of Compassion , they work most kindly , and do most soften stiff , obdurate Hearts . 3. Reproving Sin , yet Love to the Person , is when the End of our Reproof is not to Revile him , but to Reclaim him . While we go to heal men's Consciences , we must take heed of wounding their Names . The Chirurgeon in opening a Vein , shews both Skill and Love ; Skill , in not cutting an Artery ; and Love , in letting out the bad Blood : Here is the mixing the Serpent and the Dove ; the Wisdom of the Serpent is seen , in not reproaching the Sinner ▪ the Innocency of the Dove is seen in reclaiming him from Sin. 4. Prudence and Holiness is seen in this ; to know what we 〈…〉 ▪ and do what we know . To know what we should do , there●● the Wisdom 〈◊〉 ●he Serpent ; to do what we know , there is the ●nnocency of the Dove . Iohn 〈…〉 Knowledge is a Jewel 〈◊〉 him that wear● 〈…〉 is the 〈◊〉 and 〈…〉 of the Mind ▪ Knowledge i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eye of the Soul ▪ to guide it in the right way ; but this Knowledge must ●e joyn'd with holy 〈◊〉 ▪ To separate Practice from Knowledge , is to separate the Dove from the Serpent . Many illuminated Heads can discourse fluently in Matters of Religion ; but they do not live up to their knowledge : This is to have good Eyes , but to have the Feet cut off : They know they should not break the Sabbath , they should not defame or defraud ; but they do not practise what they know : Here they separate the Dove from the Serpent ; Vertue from Knowledge . How vain is Knowledge without Practice ! As if one should know a Sovereign Medicine , and not apply it . Satan is a knowing Spirit , he hath enough of the Serpent ; but that which makes him a Devil is , he wants the Dove , he doth not practise Holiness . 5. To mix the Serpent and the Dove is to keep two Trades going . To understand worldly Affairs , there is the Wisdom of the Serpent ; yet not neglect the Soul , there is the Innocency of the Dove . God hath said , Six Days shalt thou Labour , Exod. 20.9 . Religion did never grant a Patent to idleness : There is a Lawful Care to be had about Secular Things : To have insight into one's Calling is a commendable Wisdom ; but with this wisdom joyn the Dove's Innocency ; so follow your Calling as not to neglect your Soul. The Soul is a precious thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it would beggar the Angels to give half the price of a Soul. Our greatest care should be to get Grace . While you put Gold in your Bag , do not forget to put Oil in your Vessel . Trade beyond the East Indies . Drive a Trade of Holiness . This Merchandice is better than the Merchandice of Silver , Prov. 3.14 . Live in a Calling , but especially live by Faith. Look to the providing for your Families , but especially to the saving of your Souls . The Soul is the Angelical part ; the loss of this can never be made up again . God , saith Chrysostom , hath given a Man two Eyes , if he lose one Eye he hath another ; but he hath but one Soul , if he lose that it is irrecoverable , it can never be made up again . O unite the Serpent and the Dove , Prudence and Holiness ; use the World , but love your Soul : Trade on Earth , but beware of breaking in your Trade for Heaven . How many part these two , the Serpent and the Dove ? they are wise for the World , but Fools for their Souls . 'T is too often seen that Men pull down their Souls to build up an Estate . 6. To join the Serpent and the Dove , Prudence and Innocency , consists in this , To know how to give Counsel , and how to keep Counsel . He hath the Wisdom of the Serpent that can give Counsel , he knows how to advise another in difficult cases , and speak a Word in due season : 2 Sam. 16.23 . The Counsel of Achitophel was as if a Man had enquired at the Oracle of God. But this is not enough to have the Wisdom of the Serpent , in being able to give Counsel ; but there must be the Innocency of the Dove too in keeping Counsel . If a Friend's secret be imparted to us ( unless in case of Blood ) we are not to reveal it . A Friend is alter idem , as one's own Soul , Deut. 13.6 . And what he imparts of his Heart should be kept under Lock and Key . Prov. 25.9 . Discover not a Secret to another , lest he that hear thee put thee to shame , &c. To disclose a Friend's secrets , though it be not Treason , it is Treachery ; it is most Unchristian ; a Word may be spoken in secret , which when it is Trumpeted out , may occasion Quarrels or Law-suits . He that cannot keep a Matter committed to him , is like a Vessel that runs out , or a sick Stomach that cannot keep the Meat but brings it up again . He that publisheth his Friends secret , doth publish his own shame . 7. To mix these two , Prudence and Holiness , is to know the Seasons of Grace and improve them . To know the Seasons of Grace , there 's the Wisdom of the Serpent . 'T is Wisdom in an Husband-Man to know the fit time for pruning of Trees , sowing of Seed ; so it is no less Wisdom to know the Golden Seasons of Grace : While we hear the joyful Sound , while we have praying Hours , while the Spirit of God blows on our Hearts , here is a Gale for Heaven . The day of Grace will not always last ; the Shadows of the Evening seem to be stretched out ; Things look as if the Gospel tended a-pace to a Sun-setting . Be Wise as Serpents to know what a prize is put in your Hands ; and with the Serpent joyn the Dove ; that is , in improving the Seasons of Grace : The Stork and Turtle not only know their Season , but improve it ; they approach to the warmer Climate against Spring , saith Pliny : Here is the Serpent and Dove united , knowing and improving the Day of Grace ; when we profit by Ordinances , when we mix the Word with Faith , when an Ordinance hath stamped Holiness upon us , as the Seal leaves its print upon the Wax . This is to improve the Seasons of Grace . 8. The Serpent and the Dove , Wisdom and Innocency , is to be moderate yet zealous . Moderation is good in some cases . Phil. 4.5 . Let your Moderation be known to all . First , Moderation is good in case of Anger . When the Passions are up , Moderation sits as Queen and Governess in the Soul ; it allays the Heat of Passion . Moderation is Fraenum Irae , the Bridle of Anger . Secondly , Moderation is good in case of Law-Suits ; so the Greek Word for Moderation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly taken . If there be a Dispute in Law , between us and others , we are not to take the Extremity of the Law , but use Christian Equity and Mildness ; nay , for Peace sake , cedere de Iure , rather part with some of our right than oppress them ; this much Honours the Gospel . Thirdly , Moderation is good in Things indifferent . Things ought not to be rigorously imposed in God's Worship , which are not of Divine Injunction ; God never made Governours of the Church to be like Pilots of a Ship , to steer Men's Consciences which way they please . Moderation and Christian Forbearance in Things indifferent , would much tend to the Peace and Unity of the Church . All this Moderation is commendable , and shows the Wisdom of the Serpent ; but remember to joyn the Dove with the Serpent : We must so exercise Moderation as withal to cherish Zeal . St. Paul in some things was moderate , he did not press Circumcision , Act. 15.25 . He was tender of laying a Yoke upon the Consciences of the Disciples ; but he had Zeal with his Moderation ; when he saw their Idolatry at Athens , the Fire of his Zeal broke forth . Acts 17.16 . His Spirit was stirred in him . 'T was good advice Calvin gave to Melancthon , that he should not so affect the Name of Moderate , as to lose all his Zeal . To be cool and silent , when God's Blessed Truths are undermined or adulterated , is not Moderation , but Luke-warmness , which is to God a most hateful temper , Rev. 3.15 . I would you were cold or hot , any thing but Luke-warm . This is to shew Prudence and Holiness , when we are Moderate yet Zealous . 9. To Unite Serpent and Dove , consists in this , when we defend the Truth by Argument , and adorn it by Life . Defending the Truth is the Serpent's Wisdom . An intelligent Christian can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convince Gainsayers . This Wisdom of the Serpent was eminently in Stephen . Act. 6.9 . There arose certain of the Synagogue , disputing with Stephen , and they were not able to resist the Wisdom and the Spirit by which he spake . We read in the Acts and Monuments of the Church , Iohn Fryth , Martyr , being opposed by three Papists , he , like another Hercules , fighting with all three at once , did by his Wisdom so convince them , that one of them turned from Popery and became a zealous Protestant : Herein is the Wisdom of the Serpent , not only to love them that profess the Truth , but silence them that oppose it : But with this Wisdom of the Serpent there must be joyned the Dove ; together with defending the Truth by Argument , there must be adorning it by Life , Tit. 2.10 . That they may adorn the Doctrine of God our Saviour . There are some who can dispute for the Truth , but disgrace it by their bad living . This is to act both the Serpent and the Dove , when we not only plead for the Truth , but walk in the Truth ; like Nazianzen ; of whom it was said he did Thunder in his Doctrine , and Lighten in his Conversation . 10. The uniting the Serpent and the Dove , is to be Serious in Religion , yet Cheerful . Seriousness puts the Heart in an Holy Frame , it fixeth it on God. Seriousness is to the Soul , as Ballast to the Ship , it keeps the Soul from being overturned with Vanity . The Heart is ever best when it is serious ; but this Seriousness in Religion must be mixed with Cheerfulness . Cheerfulness conduceth to Health , Prov. 17.22 . it Honours Religion , it proclaims to the World we serve a good Master . Cheerfulness is a Friend to Grace , it puts the Heart in Tune to praise God , Psal. 71.23 . Unchearful Christians , like the Spies , bring an evil report on the Good Land : Others suspect there 's something unpleasant in Religion , that they who profess it hang their Harps upon the Willows , and walk so dejectedly . Be serious yet cheerful ▪ Phil. 4.4 . Rejoyce in the Lord always . Why was Christ anointed , but to give the Oyl of Joy for Mourning ? Isa. 61.1 . Joy is as well a Fruit of the Spirit as Faith , Gal. 5.22 . One way of grieving the Spirit ( saith Heinsius ) is by Christians unchearful walking : If you would render the Gospel lovely , mix the Dove and the Serpent , be serious yet chearful in God. 11. The uniting of the Serpent and the Dove , Wisdom and Holiness , consists in this , when we so lay up , as we lay out . 'T is a Duty to provide for our Charge ; 1 Tim. 5.8 . If any provide not for his own he is worse than an Infidel : To lay up for our Family , here 's the Wisdom of the Serpent ; but we must lay out for the Poor two , here 's the mixture of the Dove . 1 Tim. 6.17 . Charge them that are rich in the World that they do Good , that they be rich in Good Works . The Poor Man is as it were an Altar , if we bring our Alms and lay upon it , with such Sacrifices God is well pleased . Faith though it hath sometimes a trembling Hand , it must not have a withered Hand ; but must stretch forth it self to Works of Mercy : There 's nothing lost by Charitableness : Prov. 11.25 . The liberal Soul shall be made fat . Psal. 41.1 . Blessed is he that considereth the Poor , thou wilt make all his Bed in his Sickness . While Men do so remember their Family , that they do not forget the Poor , they show both Prudence and Piety ; they unite the Serpent and the Dove . 12. The Serpent's Wisdom and the Dove's Innocency is seen in this , so to avoid Danger , as not to commit Sin ; to preserve our Liberty , yet keep our Integrity . There 's a sinful escaping Danger , namely , when we are called to suffer for the Truth , and we decline it : But there 's an escaping Danger without Sin , as thus , when we do not betray our selves into the Enemies Hands by rashness , nor yet betray the Truth by Cowardice ; we have a Pattern of this in our Saviour , he avoided his Enemies in one place that he might Preach the Gospel in another . Luk. 4.30 . They brought him to the brow of the Hill , that they might cast him down headlong ; but he passing through the midst of them went his way : There was Christ's Wisdom in not betraying himself to his Enemy . And ver . 43. I must Preach to other Cities also : There was his Holiness . Christ's securing of himself , was in order to the Preaching of the Gospel . This is to mix Prudence and Innocency , when we so avoid Danger as we do not commit Sin. Thus I have , as briefly and as clearly as I could , shown you how we must unite these Two , the Serpent and the Dove , Prudence and Holiness : For want of Coupling these two together , Religion doth much suffer in the Christian World. What Christ hath joyn'd together , let no Man put asunder . Observe these two , Prudence and Holiness ; here is the Serpent's Eye in the Dove's Head. When these Two , Wisdom and Innocency ( like Castor and Pollux ) appear together , they presage much Good and Happiness that will befall a Christian. Who in are Christ are New Creatures . 2. Cor. 5.17 . Therefore if any Man be in Christ , he is a New Creature , Old Things are passed away , behold all Things are become New. IN this Scripture consists the Essence and Soul of Religion . I note here Two Things . 1. Doctr. That the true Definition of a Christian is to be in Christ : If any Man be in Christ. He may be in the Church Visible , yet not in Christ. 'T is not to be baptized into Christ's Name , makes a true Christian ; but to be in Christ ; that is , to be grafted into him by Faith : And if to be in Christ makes a Christian , then there are but few Christians . Many are in Christ nominally not really ; they are in Christ by Profession , not by Mystical Union . Are they in Christ that do not know him ? Are they in Christ who persecute them that are in Christ ? Sure such an Holy Head as Christ will disclaim such spurious Members . 2. Doctr. That whosoever is in Christ , is a New Creature . For Illustration I shall shew , I. What a New Creature is : II. What a kind of Work it is . I. What a New Creature is : It is a Second Birth added to the First , Ioh. 3.3 . It may be thus described : It is a Supernatural Work of God's Spirit , renewing and transforming the Heart into the Divine Likeness . 1. The efficient Cause of the New Creature , is the Holy Ghost ; no Angel or Archangel is able to produce it . Who but God can alter the Hearts of Men , and turn Stones into Flesh ? If the New Creature were not produced by the Holy Ghost , then the greatest Glory in a Man's Conversion would belong to himself ; but this Glory God will not give to another ; the turning of the Will to God is from God : Ier. 31.19 . After I was turned I repented . 2. The Organical Cause , or Instrument , by which the New-Creature is formed , is the Word of God : Iam. 1.18 . Of his own Will begat he us by the Word of Truth . The Word is the Seed out of which springs the Flower of the New-Creature . 3. The Matter of which the New-Creature consists , is the restoring God's Image lost by the Fall. Quest. But doth God in the New Creature give a new Soul ? Answ. No , he doth not bestow new Faculties but new Qualities ; as in the altering of a Lute , the Strings are not new , but the Tune is mended : So in the New Creature , the substance of the Soul is not new , but is new tun'd by Grace ; the Heart that before was Proud is now Humble ; the Eyes that before were full of Lust , are now full of Tears . Here are new Qualities infused . II. What a kind of Work the New Creature is . I. The New Creature is a Work of Divine Power ; so much it imports , because it is a Creation . The same Power which raised Christ from the Grave goes to the production of the New Creature , Eph. 1.20 . It is a Work of greater Power to produce the New Creature , than to make a World. 'T is true , in respect of God , all things are alike possible to him : But as to our apprehension it requires a greater Power to make a new Creature , than to make a World : For , 1. When God made the World he met with no opposition ; but when God is about to make the New Creature , he meets with opposition ; Satan opposeth him , and the Heart opposeth him . 2. It cost God nothing to make the World , but to make the New Creature costs him something : Christ himself was fain to become Man. In making the World it was but speaking a Word ; but in making of the New Creature , it cost Christ the shedding of his Blood. 3. God made the World in six Days ; but he is carrying on the New Creature in us all our Lives long . The New Creature is but begun here , it is not perfected or drawn in all its Orient Colours till it come to Heaven . II. The New Creature is a Work of Free Grace . There is nothing in us to move God to make us anew ; by Nature we are full of Pollution and Enmity , yet now God forms the New Creature . Behold the Banner of Love displayed ! The New Creature may say , By the Grace of God I am what I am . In the Creation we may see the Strength of God's Arm , in the New Creature we may see the Working of God's Bowels . That God should Consecrate any Heart , and Anoint it with Grace , is an Act of pure Love : That he should pluck one out of the State of Nature , and not another , must be resolved into Free Grace : Matth. 11.26 . Even so Father , for so it seemed good in thy sight . This will increase the Saints Triumphs in Heaven , that the Lot of Free Grace should fall upon them , and not on others . 3. The New Creature is a Work of rare Excellency . A Natural Man is a lump of Earth and Sin , God loaths him , Zach. 11.8 . But upon the New Creature is a Spiritual Glory : As if we should see a piece of Clay turned into a sparkling Diamond ▪ Cant. 3.16 . Who is this that cometh out of the Wilderness , like Pillars of Smoak perfumed with Myrrhe and Frankincense ? That is the Natural Man coming out of the Wilderness of Sin , perfumed with all the Graces of the Spirit . The New Creature must needs be Glorious , for it partakes of the Divine Nature , 2 Pet. 1.4 . A Soul beautified with Holiness , is like the Firmament bespangled with glittering Stars . It is God's lesser Heaven , Isa. 57.15 . In the Incarnation God made himself in the Image of Man , in the New Creation Man is made in the Image of God : By our being Creatures we are the Sons of Adam , by being New Creatures we are the Members of Christ. Reason makes one live the Life of a Man , the New Creature makes him live the Life of God. A New Creature excells the rational Nature , and equals the Angelical , It is excellent to hear of Christ's being Crucified for us , but more excellent to have Christ formed in us . Concerning the New Creature , I shall lay down Two Positions . 1 Posit . That it is not in the Power of a Natural Man to convert himself ; because it is a New Creation . As we cannot make our selves Creatures , so not New Creatures . Quest. But why doth God command us to convert our selves , if we have no Power ? Ezek. 18.31 . Make you a New Heart . Answ. 1. We once had Power . God gave us a Stock of Holiness , but we lost it . If a Master give his Servant Money to imploy in his Service , and he wastes and imbezles it , may not the Master require the Money of him ? Though we have lost our Power to Obey , God hath not lost his Right to Command . 2. Though Men cannot convert themselves , and make themselves new Creatures , yet they may do more than they do in a tendency to it ; they may avoid Temptations , they may read the Word ; the same Feet that carry them to a Play will carry them to a Sermon ; they may implore Divine Grace , but they do not what they are able ; they do not improve the Power of Nature to the utmost , and put God to the Trial , whether he will give Grace . 3. God is not wanting to them who seek to him for Grace : Deus volentibus non deest : He is willing to put to his helping Hand . With his Command there goes a Promise , Ezek. 18.31 . Make you a New Heart ; and there is a Promise , Ezek. 36.26 . A New Heart will I give you . 2 Posit . When God converts a Sinner he doth more than use a Moral Perswasion . For Conversion is a New Creation , Eph. 4.24 . The Pelagians talk much of Free Will ; they say the Will of Man is by Nature asleep , and Conversion is nothing but the awakening a Sinner out of sleep , which is done by a Moral Perswasion : But Man is by Nature dead in Sin , Eph. 2.1 . And God must do more than awaken him , he must enliven him before he be a New Creature . 1 Vse . Terrour , to such as are not New Creatures ; such as are still growing upon the Stock of Old Adam , who continue in their Sins , and are resolved so to do , these are in the Gall of Bitterness , and are the most miserable Creatures that ever God made , except the Devils . These stand in the place where all God's Arrows fly ; these are the Centre where all God's Curses meet . An Unregenerate Person is like one in Debt , that is in fear to be arrested ; he is every Hour in fear to be arrested by Death , and carried Prisoner to Hell. Can that Traytor be happy who is fed by his Prince in Prison , only to be kept alive for Execution ? God feeds the Wicked as Prisoners , they are reserved for the Day of Wrath , 2 Pet. 2.9 . How should this fright Men out of their Natural Condition , and make them restless till they are New Creatures . 2 Vse : Trial , whether we are New Creatures , our Salvation depends upon it . 1. I shall show you the Counterfeit of the New Creature , or that which seems to be the New Creature , but is not . 1 Counterfeit . Natural Honesty , Moral Vertue , Prudence , Justice , Liberality , Temperance ; these make a Glorious show in the Eye of the World , but differ as much from the New Creature , as a Meteor from a Star. Morality indeed is commendable , and it were well if there were more of it . This our Saviour loves . Mark 10.21 . Then Iesus beholding him loved him . It was a love of Compassion not Election . Morality is but Nature at best , it doth not amount to Grace . 1. There is nothing of Christ in Morality , and that Fruit is sowre which grows not upon the Root Christ. 2. Moral Actions are done out of a vain-glorious Humour , not any respect to God's Glory . The Apostle calls the Heathen Magistrates Unjust , 1 Cor. 6.1 . While they were doing Justice in their Civil Courts they were Unjust ; their Vertue became Vice , because Faith was wanting , and they did all to raise them Trophies for their own Praise and Fame ; so that Morality is but the wild Olive of Nature , it doth not amount to Grace . Heat Water to the highest degree , you cannot make Wine of it , it is Water still : So let Morality be raised to the highest , it is Nature still ; 't is but Old Adam put in a better dress . I may say to a civil Man , Yet lackest thou One Thing , Mark 10.21 . Moral Vertue may stand with the hatred of Godliness . A Moral Man doth as much hate Holiness as he doth Vice. The Stoicks were Moralists , and had sublime Notions about Vertue , yet were the deadliest Enemies St. Paul had , Acts 17.18 . So that this is a counterfeit Jewel . 2 Counterfeit , Religious Education is not the New-Creature . Education doth much cultivate and refine Nature : Education is a good Wall to plant the Vine of Grace against , but it is not Grace . King Ioash was good , as long as his Unkle Iehoiada lived , but when Iehoiada died , all Ioash his Religion was buried in his Unkle's Grave , 2 Kings 12.2 . Have not we seen many who have been trained up religiously under their Parents , and were very hopeful ; yet these fair Blossoms of Hope , have been blown off , and they have lived to be a shame to their Friends ? 3 Counterfeit . A Form of Godliness is not the New Creature . Every Bird that hath fine Feathers hath not sweet Flesh. All that shine with the Golden Feathers of Profession are not Saints : 2 Tim. 3 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having a Form of Godliness , but denying the Power . What is a lifeless Form ? Formality is the Ape of Piety : Formalists may perform all the external parts of Religion , Pray , Fast , give Alms. Whatever Duties a Believer doth in sincerity , the same may a Formalist do in Hypocrisie . How devout were the Pharisees ? How Humble was Ahab ? What a Reformer was Iehu ? yet all this was but a formal show of Religion . Daedalus by art made Images to move of themselves , insomuch that People thought they were living . Formalists do so counterfeit , and play a Devotion , that others think they are living Saints . They are Religious Mountebanks . 4 Counterfeit . Every Change of Opinion doth not amount to the New Creature : A Man may change from Error to Truth , yet no New Creature ; here is a Change in the Head , but not in the Heart : One may be Orthodox in his judgment ; yet not cordially embrace the Gospel : He may be no Papist , yet no true Believer : He who is changed only in Opinion , is but almost a Christian , and shall be but almost saved . 5 Counterfeit . Every sudden Passion , or stirring of the Affections , is not the New Creature . There may be Affections of Sorrow ; some upon the reading the History of Christ's Passion may be ready to weep , but it is only a Natural tenderness which relents at any Tragical sight . Affections of desire may be stirred , Ioh. 6. Lord evermore give us this Bread : But these basely deserted Christ , and would walk no more with him , ver . 66. Many desire Heaven but will not come up to the Price . Affections of Ioy may be stirred : In the Parable the Second sort of Hearers are said to receive the Word with joy , Matth. 13.20 . What was this but to have the Affections moved with delight in hearing : Yet that this did not amount to the New Creature is plain . 1. Because those Hearers are said to have no root . 2. Because they fell away , ver . 21. King Herod did hear Iohn Baptist gladly ; he was much affected with Iohn's Preaching ; Where then was the defect ? Why was not Herod a New Creature ? The reason was , because Herod was not reformed by the Baptist's Preaching ; his Affections were moved , but his Sin was not removed . Many have sweet Motions of Heart , and seem to be much affected with the Word , but their love to Sin is stronger than their love to the Word ; therefore all their good Affections prove abortive and come to nothing . 6 Counterfeit . One may have trouble for Sin ; yet not be a New Creature . Trouble of Spirit may appear , while God's Judgments lie upon Men ; but when these are removed , their trouble ceaseth , Psal. 78.34 . When he slew them , then they sought him , nevertheless they did flatter him with their Lips. Metal that melts in a Furnace , take it out of the Furnace and it returns to its former hardness : Many in time of Sickness seem to be like melted Metal . What Weeping and wringing of Hands ? What Confessions of Sin will they make ? Do not these look like New Creatures ? But assoon as they recover they are as bad as ever ; their Pangs go off again , and it never comes to a New Birth . 7 Counterfeit . A Man may have the Spirit , yet not be a New Creature . The Apostle supposeth a Case , that one might be made Partaker of the Holy Ghost , yet fall away , Heb. 6.4 . A Man may have some slight transient Work of the Spirit , but it doth not go to the root ; he may have the common Gifts of the Spirit , but not the special Grace ; he may have the Spirit to convince him , not to convert him ; the Light he hath is like a Winter Sun , which hath little or no influence ; it doth not make him more Holy ; he hath the Motions of the Spirit , but walks after the Flesh. 8 Counterfeit . Every abstaining from Sin is not the New Creature . This abstaining may be , 1. From Restraining Grace , not Renewing Grace : As God with-held Laban from hurting Iacob , Gen. 31.24 . The Lord may restrain Men from Sin by the Terrour of a Natural Conscience . Conscience stands as the Angel with a drawn Sword , and saith , do not this Evil. Men may be frighted from Sin , but not divorced : 2. Men may abstain from Sin for a while , and then return to it again ; as Saul left off pursuing David for some time , and then hunted him again . This is like a Man that holds his Breath under Water , and then takes Breath again . Ier. 34.15 , 16. Ye were now turned , and had done right in my sight ; but ye turned and polluted my Holy Name . 3. Men may leave gross Sin , and yet live in more Spiritual Sins ; leave Drunkenness , and live in Pride ; leave Uncleanness and live in Malice : The Pharisee boasted he was no Adulterer , but he could not say he was not Proud or Superstitious ; here he left gross Sin , and lived in Spiritual Sins . 4. Men may leave Sin partially ; abstain from some Sins , not all ; they feed some Sin in a corner . Herod left many Sins , but one Sin he lived in , viz. Incest . All this doth not amount to the New Creature . II. I shall shew you wherein the Essence of the New Creature consists . 1 In General . To the constituting of the New Creature , there must be a great Change wrought . He who is a New Creature is not the same Man he was . Alter idem . He is of another Spirit . Numb . 14.24 . My Servant Caleb , because he had another Spirit . When the Harlot Lais came to one of her old Acquaintance , after he was converted , and tempted him to Sin , Ego non sum Ego , saith he , I am not the same Man. When one becomes a New Creature , there is such a visible Change , that all may see it ; therefore it is call'd a Change from Darkness to Light , Acts 26.18 . Paul , a Persecutor , when converted , was so altered , that all who saw him , wondred at him , and could scarce believe that he was the same Man , Acts 9.21 . as if another Soul had lived in the same Body . Mary Magdalen , an unchast Sinner , when once savingly wrought upon , what a penitent Creature did she become ? Her Eyes , that were enticements of Lust , she takes Penance of them , and washed Christ's Feet with her Tears : Her Hair , which she was so proud of , and which was a Net to entangle her Lovers , she now takes Penance of it , and wipes Christ's Feet with it . Thus the New Creature makes a visible change . Such as are the same as they were , as vain and proud as ever , here is no New Creature to be seen ; for then a mighty change would appear . 1 Cor. 6.11 . And such were some of you ; but ye are washed , but ye are sanctified , &c. But every Change doth not evidence the New Creature . 1. There is a change from one Extream to another ; from a Prodigal , to an Usurer ; from a Turk , to a Papist . This is as if one should recover of one Disease , and die of another . 2. There is an outward change , which is like the washing of a Swine . Ahab was much changed to outward view , when he rent his Cloaths , and put on Sackcloth . 1 Kings 21.27 . insomuch that God stands and wonders at him : Seest thou how Ahab humbleth himself ? Yet for all this , he was but an Hypocrite . Quest. What Change then is that which is requisite in the New Creature ? Answ. It is an inward Change , a change of Heart . Though the heart be not new made , it is new moulded . Ier. 4.14 . Wash thy heart , O Ierusalem . Ahab's Cloaths were rent , but not his Heart . The outward change will do no good without the inward . What will become of them then who have not so much as an outward Change ? Thus you see in General , That in the production of the New Creature , there must be a change . II. More particularly : The Change in the new creature consists in two things ; and they are both set down in the Text : Old things are passed away ; behold all things are become new . I. Old Things are passed away . ] Old Pride , old Ignorance , old Malice . The old House must be pulled down , ere you can set up a new . Object . If all old things must pass away , then there are no new creatures . Who can be quite freed from Sin ? Doth not the Apostle complain of a Body of Death ? Answ. We must know that the change wrought in the new creature , though it be a through change , yet it is not a perfect change ; Sin will remain : As there is a Principle of Grace , so of Corruption ; like Wine and Water mix'd , there is in the Regenerate Flesh as well as Spirit . Here a Question ariseth . Quest. If Sin in the Regenerate is not quite done away , then how far must one put off the old Man that he may be a new creature ? Of which hereafter . Therefore if any Man be in Christ , he is a new Creature ; old things are passed away , behold all things are become new . Doct. That whosoever is in Christ , is a new Creature . We are now upon the Trial of the New Creature . In it there is a Change wrought , and this Change consists in Two Things ; which are set down in the Text. 1. Old things are passed away . 2. All things are become new . I. Old things are passed away . ] Old Pride , old Ignorance , old Malice . The old House must be pull'd down ere you can set up a new . Object . But if all old things must pass away , then there are no new Creatures . Who can be quite freed from Sin ? Doth not Paul complain of a Body of Death ? Answ. We must know the change wrought in the new Creature is but imperfect ; as there is a Principle of Grace , so of Corruption ; like Wine and Water mixed , there is in the regenerate Flesh as well as Spirit . Quest. If Sin in the regenerate is not quite done away , then how far must one put off the old Man that he may be a new Creature ? Answ. 1. There must be a grieving for the Remains of corruption . Rom. 7.24 . O wretched man that I am , who shall deliver me from this body of Death ? Paul did not cry out of his Sufferings , his being beaten with Rods , ship-wrack'd , stoned ; but ( like the Bird of Paradise ) he bemoaned himself for sin . In the new Creature there must be quotidianus mugitus , a daily mourning for the in-dwelling presence of corruption . A Child of God doth not wear Sin as a Gold-Chain , but as a Fetter . 2. In the new Creature there must be a detestation of old things ; as one would detest a Garment in which is the Plague . It is not enough to be angry with Sin ; but we must hate it . Psal. 119 , 163. I hate and abhor lying . Hatred is the highest degree of Enmity . And we must hate Sin , not only for its hurtful Effect , but its loathsom Nature ; as one hates a Toad for its poysonful quality . 3. In the new Creature there is an opposition against all old things . A Christian not only complains of Sin , but fights against it , Gal. 5.17 . Quest. But may not a natural man oppose Sin ? Answ. Yes ; but there is a great difference between his opposing Sin , and the new Creature 's opposing it . I. There is a difference in the Manner of Opposition . 1. The Natural Man opposeth Sin only for the Shame of it , as it eclipseth his Credit : But the new Creature opposeth Sin for the Filth of it : it is the Spirit of Mischief : 'T is like Rust to Gold , or as a Stain to Beauty . 2. The Natural Man doth not oppose all Sin. 1. He doth not oppose inward Sins ; he fights against such sins as are against the light of a natural Conscience ; but not against Heart-sins , the first risings of vain Thoughts , the stirrings of Anger and Concupiscence , the venom and impurity of his Nature . 2. He doth not oppose Gospel-sins ; Pride , Unbelief , Hardness of Heart , spiritual Barrenness ; he is not troubled that he can love God no more . 3. He opposeth not Complexion-sins ; such as the Byass of his Heart carries him more strongly to ; as Lust , or Avarice . He saith of his Constitution-sin as Naaman , 2 Kings 5.18 . In this thing the Lord pardon thy Servant . But the new Creature opposeth all kind of sin ; Odium circa speciem . As he that hates a Serpent , hates all kind of Serpents . Psal. 119.104 . I hate every false way . II. There is difference between the Natural Man's opposing Sin , and the New Creature 's opposing it , in regard of the Motives . A Natural Man opposeth sin from carnal Motives ; to stop the Mouth of Conscience , and to prevent Hell. But the new Creature opposeth sin upon more noble Motives ; out of love to God , and fear of dishonouring the Gospel . 4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24 . They that are Christ's have crucified the Flesh. The new Creature is said to be dead to Sin , Rom. 6.11 . He is dead as to the love of sin , that it doth not bewitch ; and as to the power of it , that it doth not command . The new Creature is continually crucifying Sin. Some Limb of the old Adam every day drops off ; though Sin doth not die perfectly , it dies daily . A gracious Soul thinks he can never kill sin enough . He deals with sin as Ioab with Absalom . 2 Sam. 18.14 . He took three darts in his hand , and thrust them through the heart of Absalom . So with the three Darts of Faith , Prayer , and Repentance , a Christian thrusts through the Body of Sin ; he never thinks this Absalom is enough dead . Try then if we have this first Sign of the new Creature , Old things are passed away . There is a grieving for sin , a detesting it , an opposing it , a mortifying it : This is the passing away of old things ; though not in a legal sence , yet in an Evangelical ; and though it be not to Satisfaction , yet it is to Acceptation . The second Trial of the New Creature , is , All things are become new . The new Creature is new all over . Grace , though it be but in part , yet is in every part . By nature every branch of the Soul is defiled with sin , as every part of Wormwood is bitter ; so in Regeneration , every part of the Soul is replenished with Grace . Therefore Grace is call'd The new Man , Eph. 4.24 . Not a new Eye , or a new Tongue ; but a new Man. There are new Dispositions , new Principles , new Aims ; all things are become new . I. In the new Creature there is a new Understanding . Eph. 4.23 . Be renewed in the Spirit of your Mind . The first thing a Limner draws in a Picture is the Eye . When God newly limns us , and makes us new Creatures , the first thing he draws in our Souls , is a new Eye : The new Creature is enlightned to see that which he never saw before . 1. He knows Christ after another manner . An unconverted Man by the Light of common Grace may believe Christ to be the Son of God ; but the new Creature knows Christ after another-guise manner ; so as to esteem him above all , to adore him , to touch him by Faith , to fetch an healing virtue from him . 2. The new Creature knows himself better than he did . When the Sun shines into a Room , it discovers all the Dust and Cobwebs in it ; so , when the Light of the Spirit shines into the Heart , it discovers that Corruption which before lay hid ; it shews a man his own vileness and Nothingness . Iob 40.4 . Behold I am vile . A wicked man , blinded with Self-Love , admires himself ; like Narcissus , that seeing his own shadow upon the Water , fell in love with it . Saving Knowledge works self-abasement . Lord , thou art Heaven , and I am Hell , said a Martyr . Hath this Day-Star of Knowledge shined in our Mind ? II. The new Creature is renewed in his Conscience . The Conscience of a Natural Man is either blind , or dumb , or seared : But Conscience in the new Creature , is renewed . Let us examine , Doth Conscience check for sin ? The least Hair makes the Eye weep ; and the least sin makes Conscience smite . How did David's Heart smite him for cutting off the Lap of Saul's Garment ? A good Conscience is a Star to guide , a Register to record , a Judge to determine , a Witness to accuse or excuse ; if Conscience doth all these Offices right , then it is a renewed Conscience , and speaks peace . III. In the new Creature the Will is renewed . An old Bowl may have a new Byass put into it : The Will having a new Byass of Grace put into it , is strongly carried to Good. The Will of a Natural man opposeth God. When the Wind goes one way , and the Tide another , then there is a Storm ; so it is when God's Will goes one way , and ours another : But when our Will goes with God's , as the Wind with the Tide , then there 's a sweet Calm of Peace in the Soul. The sanctified Will answers to God's Will , as the Echo to the Voice . Psal. 27.8 . When thou saidst , Seek ye my face , my Heart said unto thee , Thy Face , Lord , will I seek ; and the Will being renewed , like the primum Mobile , it carries all the Affections along with it . IV. The new Creature hath a new Conversation . Grace alters a man's walk : Before he walked proudly , now humbly ; before loosly , now holily . He makes the Word his Rule , and Christ's Life his Patern . Phil. 3.20 . Our Conversation is in Heaven . As a Ship that is sailing Eastward , there comes a Gale of wind and blows it Westward ; So , before a man did sail Hell-ward , and on a sudden the Spirit of God comes upon him , and blows him Heaven-ward ; here is a new Conversation . It was a Speech of Oecolampadius , I would not speak or do any thing that I thought Iesus Christ would not approve of , if he were here corporally present . Where there is circumcision of heart , there is circumspection of Life . If we find it thus , that all things are become n●w , then we are new Creatures , and shall go to the new Ierusalem when we die . Vse 3. Exhortation . Labour to be new creatures . Nothing else will avail us . Gal. 6.15 . Neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . We are for new Things ; we love new Fashions , and why not new Hearts ? But People are full of Prejudices against the new Creature . Object . 1. If we are new creatures , there must be so much strictness in Religion , so much praying and watching as discourageth . Answ. 1. Is there any thing excellent to be obtained without Labour ? What pains is taken in searching for a Vein of Silver , or seeking for Pearl ? Men cannot have the world without labour ; and would they have Salvation so ? 2. The Labour in Religion bears no proportion with the Reward . What are a few tears shed , to a weight of Glory ? The Soldier is content to wrestle with difficulties , and undergo a bloody Fight for a glorious Victory . In all Labour for Heaven there is Profit : 'T is like a Man that digs in a Gold-Mine , and carries away all the Gold. 3. Men take more pains to go to Hell : What pains doth an ambitious man take to climb to the Pinacle of Honour ? Tullia rid over the dead Body of her Father to be made Queen . How doth the covetous man tire himself , break his sleep , and his peace , to get the World ? Thus some Men take more pains in the Service of sin , than others do in the pursuit of holiness . Men talk of pains in Religion ; when God's Spirit comes into one , it turns Labour into Delight . 'T was Paul's Heaven to serve God , Rom. 7.22 . The ways of Wisdom are pleasantness , Prov. 3.17 . 'T is like walking among Beds of Spices , which cast forth a sweet Perfume . Object . 2. But if we leave our old company , and become new creatures , we shall be exposed to many Reproaches . Answ. Who are they that speak evil of Religion , but such as are evil ? Male de me loquuntur sed mali , said Seneca . Besides , is it not better that Men reproach us for being good , than that God damn us for being wicked ? Mat. 5.11 . Blessed are ye when men shall revile you . Stars are nevertheless glorious , though they have ugly Names given them , as the Bear , and the Dragon . A Saint's Reproachs are like a Soldier 's Scars , honourable . 1 Pet. 4.14 . If ye are reproached for the Name of Christ , a Spirit of God , and of Glory rests upon you . While Men clip your Credit , to make it weigh lighter , they make your Crown heavier . Having answered these Objections , I come now to re-assume the Exhortation . Above all things , labour to be New Creatures . MOTIVES . 1. In this true Christianity doth consist ; it is not Baptism makes a Christian : Many are no better than baptized Heathens . The essential part of Religion lies in the new creature . Rom. 2.29 . Circumcision is that of the Heart . Every thing hath a Name from the better part ; we call a Man a Reasonable Creature , because of his Soul , which is the more noble part ; so one is called a Christian , because he acts from a Principle of the new creature , which the carnal man doth not . 2. It is the new creature fits us for Communion with God : We cannot converse with God till then . Birds cannot converse with men unless they had a Rational Nature put into them ; nor can Men converse with God , unless being made new creatures , they partake of the Divine Nature . Communion with God is a Mystery to most . Every one that hangs about the Court , doth not speak with the King : All that meddle with holy Duties , and as it were , hang about the Court of Heaven , have not communion with God. 'T is only the new creature enjoys God's Presence in Ordinances , and sweetly converses with him , as a Child with a Father . 3. The necessity of being new creatures . 1. Till then we are odious to God. Zech. 11.8 . My Soul loathed them . A Sinner is to God worse than a Toad ; a Toad hath no Poyson , but what God hath put into it ; but a Sinner hath that which the Devil hath put into him . Acts 5.3 . Why hath Satan filled thy heart to lye ? A wicked Man is possessed with an evil Spirit . One man is possessed with the Devil of Pride , another with the Devil of Malice . This must needs make Persons odious to God , to be possessed with the Devil . Thus it is till we become new creatures . 2. Till we are new creatures , our Duties are not accepted with God ; they are but wild Grapes . 1. Because God accepts no man but where he sees his Image . The new creature is call'd the renewing of God's Image , Eph. 4.24 . When they br●●ght Tamerlane a Pot of Gold , he asked what stamp it had on it : And when he saw the Roman stamp on it , he refused it : So if God doth not see his own Stamp and Image on the Soul , he rejects the most specious Services . 2. Duties of Religion are not accepted without the new Creature , because there is that wanting which should make them a sweet Savour to God. The holy Oil for the Tabernacle , was to be made of several Spices and Ingredients , Exod. 30.23 . Now , if any of these Spices had been left out , it had not been pleasing . The unregenerate Man leaves out the chief Spice in his Duties , and that is Faith. And , Heb. 11.6 . Without Faith it is impossible to please God. Faith lays hold on Christ , and so is accepted . 3. Such as are not new creatures , but grow upon the Stock of old Adam , get no benefit by Ordinances : They are to them as Diascordium in a dead Man's Mouth ; they lose their virtue . Nay , not only Ordinances do them no good , but hurt . It were sad if all a man did eat should turn to poison . The Word Preached is a Savour of Death ; 't is not healing , but hardning . Nay , Christ himself is accidentally a Rock of offence , 1 Pet. 2.7 . The Wicked stumble at a Saviour , and suck death from the Tree of Life . 4. Without being new creatures , we cannot arrive at Heaven . Rev. 21.27 . There shall in no wise enter into it any thing that defileth . Heaven is not like Noah's Ark , that received clean and unclean . A Sinner is compared to Swine , 2 Pet. 2.22 . And shall a Swinish Creature tread upon the Golden Pavement of Heaven ? Indeed the Frogs came into King Pharoah's Court ; but in Heaven there is no entertainment for such Vermin . 'T is only the new creature qualifies us for Glory . This consecrates the Heart , and only the pure in heart shall see God. The new creature elevates the Soul , as the Loadstone elevates the Iron . A Soul renewed by Grace , is fit to ascend to the heavenly Glory . 4. The Excellency of the new Creature . 1. the Nobility . 2. The Immortality . I. The Nobility . The new Creature fetcheth its Pedigree from Heaven ; 't is born of God. God counts none else of the Blood Royal ; it enobles a man's Spirit ; he aspires after the Favour of God , and looks no lower than a Crown . The new creature raiseth one to honour ; he excells the Princes of the Earth , Psal. 89.27 . and is Fellow-Commoner with Angels . II. The Immortality . The new creature is begotten of the incorruptible Seed of the Word , and never dies : It lasts as long as the Soul , as Angels , as Heaven . God hath laid out much Cost upon it ; and if it perish , he should lose all his Cost . When Xerxes destroyed the Temples in Greece , he caused the Temple of Diana to be preserved for its beautiful Structure . The new creature is God's Temple , adorned with all the Graces , which he will not suffer to be demolished . Riches take Wings , Kings Crowns tumble in the Dust : Nay , some of the Graces may cease ; Faith and Hope shall be no more , but the new creature abideth for ever , 1 Iohn . 2.27 . 5. The Misery of the unregenerate creature : Dying so , I may say of him , as Christ said of Iudas , Mark 14.21 . It were good for that Man if he had not been born . Better have been a Toad , a Serpent , any thing , if not a new creature . The old Sinner must go into old Tophet , Isa. 30.33 . Damned Caitiffs will have nothing to ease their Torments ; not one drop of Honey in all their Gall. In the Sacrifice of Iealousie , there was to be no Oil put to it , Numb . 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned , to lenifie them . Therefore get out of the Wild Olive of Nature ; labour to be new creatures , lest you curse your selves at last . A sinful Life will cause a despairing Death . Quest. What shall we do to be new Creatures ? Answ. 1. Wait on the Ordinances . The Preaching of the Word is the Seed of which the new Creature is formed : This is the Trumpet which must make the dead in Sin come out of their Grave . 2. Pray earnestly for the new Creature : Lord , thou hast made me once , make me again : What shall I do with this old heart ? It defiles all it toucheth . Urge God with his Promise . Ezek. 36.26 . A new Heart will I give you . Say , Lord , I am as the dry Bones ; but thou didst cause Breath to come into them , Ezek. 37.10 . Do the same to me ; breath a supernatural Life of Grace into me . Vse 4. Thankfulness . Let such as are new creatures stand upon Mount Gerizim , blessing and praising God : Ascribe all to the Riches of God's Love ▪ set the Crown upon the head of free Grace . God hath done more for you than if he had made you Kings and Queens . Though you have not so much of the World as others , you are happier than the greatest Monarchs upon Earth ; and I dare say , you would not change with them . The Apostles seldom speak of the new Creation , but they join some thankful Praises with it . 1 Pet. 1.3 . Blessed be God , who according to his abundant mercy hath begotten us again to a lively hope . Col. 1.12 . Giving thanks to the Father , who hath made us meet for the inheritance in light . The new creature is a sign of Election , a badge of Adoption . What distinguishing Love is this , that God should make any of us new creatures , when he hath left the greatest part of the World to perish in their Sins ? Such as are Paterns of Mercy should be Trumpets of Praise . Of the Government of the Tongue . Jam. 3.6 . And the Tongue is a Fire , a World of Iniquity . THE Apostle Iames in this Scripture describes the Evil of the Tongue : The Tongue is a Fire , a World of Iniquity . 1. It is a Fire : It burns with intemperate heat ; it causeth the Heat of Contention ; it sets others in a Flame . 2. A World of Iniquity : It was at first made to be an Organ of God's Praise , but it is become an Instrument of Unrighteousness . All the Members of the Body are sinful , as there is bitterness in every Branch of Wormwood ; but the Tongue is excessively sinful , full of deadly Poison , vers . 8. Doctr. The Tongue , though it be a little Member , yet it hath a World of Sin in it . The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them ; but the Tongue is an unbridled Thing . It is hard to find a Curbing bitt to rule the Tongue . There is a World of Sin in the Tongue . The Devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World. I shall show you some of the Evils of the Tongue . I. The Evil Tongue ( travel a little over this World ) is the silent Tongue : It is wholly mute in Matters of Religion ; it never speaks of God or Heaven , as if it cleaved to the roof of the Mouth . Men are fluent and discursive enough in other Things , but in Matters of Religion their Lips are sealed up . If we come into some People's Company , we do not know what Religion they are of , whether Iews or Mahometans , for they never speak of Christ ; they are like the Man in the Gospel , who was possessed with a Dumb Devil , Mar. 9.17 . II. The Evil Tongue is the earthly Tongue : Men talk of nothing but the World , their Wares and Drugs , or their rich Purchace . Son 's of the Earth ; they have the Serpent's Curse , lick the Dust. Ioh. 3.31 . He that is of the Earth , speaketh of the Earth : as if all their Hopes were here , and they looked for an earthly Eternity ; these have Brutish Minds . Seneca being asked of what Country he was , answered , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Citizen of this World : So , many are Citizens of this World , all their Discourse and Traffick is here . Their Speech bewrays them . III. The Evil Tongue is the hasty or angry Tongue : They have no command of Passions , but are carried away with them , as a Chariot with wild Horses . I know there is an Holy Anger , when we are angry with Sin : Christ had this Anger when they made the Temple a place of Merchandice , Ioh. 2.15 . That Anger is without Sin , which is against Sin ; but that is an Evil Tongue , which is presently blown up into exorbitant Passion ; this Tongue is set on Fire from Hell. Isaiah's Lips were touched with a Coal from the Altar , Isa. 6. His Tongue was set on Fire from Heaven ; but the angry furious Tongue is set on Fire from Hell. When the Tongue is on Fire , it is the Devil that lights the Match . Eccles. 7.9 . Anger rests in the Bosom of Fools : It may be in a Wise Man , but it rests in a Fool. More are drunk with Passion than Wine : Hierome . Water when it is hot soon boils over : So when the Heart is heated with Anger , it soon boils over in fiery and passionate Speeches . 1 King. 19.12 . after the Earthquake a Fire , but God was not in the Fire : So I may say of the Fire of rash Anger , God is not in this Fire . Grace heats the Heart but cools the Tongue ; makes it meek and calm . Passion transports it oft , disturbs the use of Reason ; Brevis Insania ; and if Reason cannot act , much less can Grace . Rashness of Anger hinders Holy Duties . Hot Passions make cold Prayers . A wrathful Spirit is unsuitable to the Gospel : It is a Gospel of Peace , and it is sealed by the Spirit , who came in the Form of a Dove ; a meek peaceable Creature . Thou who art given much to Passion , whose Tongue is often set on Fire , take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue . IV. The Evil Tongue is the Vain Tongue , that vents its self in idle Words : as if a Tree should bear nothing but Blossoms , Psal. 10.7 . under his Tongue is Vanity ; his Speaking is like a Child's Scribling , vain and insignificant . Men want Grace to Ballast them , and make them serious . A vain Tongue shows a light Heart . A good Man's Words are weighty and prudent ; his Lips are as a Tree of Life to feed many ; his Speech is edifying : Prov. 10.20 . The Tongue of the Iust is as choice Silver . Gracious Words drop as Silver from him , to the enriching the Souls of others : But , Prov. 15.2 . the Mouth of Fools poors out foolishness : like the Water in a Spout● that runs out unprofitably and doth no good . Many have a Sea of W●r●s , but scarce a drop of Matter ; they have Words without Wisdom . How many idle away the Day of Grace in frivolous Discourses ? A piece of Gold sinks into the Water , but a Feather swims upon it . A Wise Man's Words are like Gold , weighty , and will sink into the Hearts of others ; but the Words of many are light and feathery , and will make no impression . Matth. 12.36 . Every idle Word that Men shall speak they shall give an account thereof in the Day of Iudgment . Words that are of no account will turn to an heavy account . 5. The Evil Tongue is the Censorious Tongue : Iam. 4.12 . Who art thou that judgest another ? Some make it a part of their Religion to judge and censure others ; they do not imitate their Graces , but censure their Failings : Such an one is rash and indiscreet ; such an one is an Hypocrite ; this comes from Pride . Were Men's Hearts more humble , their Tongues would be more charitable . The Censurer sits in the Chair of Pride , and passeth Sentence upon another , and doth reprobate him : This is to usurp God's Prerogative , and take his Work out of his Hands ; 't is God's Work to judge , not ours . He who spends his Time in censuring others , spends but little Time in examining himself ; he doth not see his own faults . I fear this is the Sin of many Professors , when they meet together to cast the Stone of Censure at others . There 's not a greater sign of Hypocrisie , than to be over-hasty in judging and censuring Persons . A Gracious Heart censures himself , and hath charitable thoughts of others ; the Hypocrite è contra . 6. The Evil Tongue is the Slanderous Tongue . Psal. 50.20 . Thou sittest and slanderest thy own Mother's Son. Slandering is when we speak to the prejudice of another , and speak that which is not true . Worth and Eminency is commonly blasted by Slander : Holiness it self is no Shield from Slander . The Lambs Innocency will not preserve it from the Wolf. Iohn Baptist came neither eating nor drinking , yet they say he hath a Devil , Matth. 11.18 . Slandering Iob calls the Scourge of the Tongue , Iob 5.21 . And Ier. 18.18 . Come and let us smite him with the Tongue ; you may smite another and never touch him . Psal. 64.3 . Their Tongues are Arrows shot out . A Slanderer wounds another's Fame , and no Physician can heal these Wounds . Majora sunt lingua vulnera quam gladii , Aug. The Sword doth not make so deep a Wound as the Tongue . The Greek Word for Slanderer signifies Devil , 1 Tim. 3.11 . Some think it is no great matter to belye and defame another ; but know , this is to act the part of a Devil . The Slanderer's Tongue is a two-edged Sword , it Wounds two at once . While the Slanderer Wounds another in his Name , he Wounds himself in his Conscience . This is contrary to Scripture , Iam. 4.11 . Speak not Evil one of another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God takes this ill at our Hands , to speak Evil of others , especially such as are eminently Holy , and help to bear up the Honour of Religion . Numb . 12.8 . Were not ye afraid to speak against my Servant Moses . What my Servant , who hath wrought so many Miracles , whom I have spoken with in the Mount Face to Face , were not ye afraid to speak against him ? So will God say . It is the Devils proper Sin , he is the Accuser of the Brethren ; he doth not commit Adultery , but bears False Witness . The Slanderer is still clipping the Credit of his Neighbour , that he may make it weigh lighter : Take heed of this , it is a Sin our Nature is very prone to ; and remember 't is no less Sin to rob another of his Good Name , than to steal his Goods or Wares out of his Shop . 7. The Evil Tongue is the Vnclean Tongue , that vents it self in filthy and scurillous words . Men's Language is such as if they came out of Hell : This is forbidden , Eph. 4.29 . Let no corrupt Communication proceed out of your Mouth . Better be born Dumb , than to have the Devil in ones Tongue . A Sign of a great Distemper , that the Fever is high , when the Tongue is black . A Sign Men's Hearts are very Evil , when such black Words come from them . When I go in the Streets , and hear the Language of some , I think of the Man in the Gospel , who had the Spirit of an Vnclean Devil in him , Luk. 4.33 . Men's Lips do not drop as the Honycomb , but they drop Poison to the defiling of others , 1 Cor. 15.33 . It is a Sign when the Face breaks out in Sores and Pimples , that the Blood is corrupt ; so an unclean Tongue may be compared to a Sink , where all the Filth of the House is carried forth . We read that the Lips of the Leper were to be covered , Lev. 13.45 . 'T were well if we had such Magistrates as would by their Authority cover the unclean Lips of those Lepers in this City . 8. The Evil Tongue is the Lying Tongue . Col. 3.9 . Lye not one to another . The Cretians were noted for Lyars , Tit. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Cretians are always Lyars . It becomes not Christians to be Cretians . Nothing more contrary to God than a Lye ; it shews much Irreligion : In Heart there wants the fear of God , which should Bridle lying Lips. Lying is a Sin that doth not go alone ; it ushers in other Sins . Absalom told his Father a Lye , that he was going to pay his Vow at Hebron , 2 Sam. 15.7 . and this Lye was a Preface to his Treason . Lying is such a Sin as takes away all Society and Converse with Men : How can you have Converse with him that you cannot trust a Word he saith ? It is a Sin so sordid , that when the Lyar is convicted he is ashamed . God's Children have this Character , they are Children that will not Lye , Isa. 63.8 . the New Nature in them will not suffer them . The Lyar is near a Kin to the Devil ; and the Devil will shortly claim kindred with him : Ioh. 8.44 . The Devil is a Lyar and the Father of it . He seduced our First Parents by a Lye , Gen. 3.4 . How doth this Sin incense God ? he struck Ananias dead for telling a Lye , Act. 5.5 . The Furnace of Hell is heated to throw Lyars into . Rev. 22.15 . Without are Dogs , and Sorcerers , and Whoremongers , and whosoever loveth and telleth a Lye. 9. The Evil Tongue is the Flattering Tongue : That will speak fair to ones Face , but will defame : Pro. 26.25 . He that hateth dissembleth with his Lips : When he speaketh fair believe him not : Dissembled Love is worse than Hatred . Some can commend and reproach , flatter and hate : [ Honey in their Mouths , but a sting of Malice in their Hearts : ] Better are the Wounds of a Friend , than the Kisses of such an Enemy . Hierome saith , The Arrian Faction pretended Friendship ; they , saith he , kissed my Hands , but slandered me and sought my Ruine . Many have dissembling Tongues ; they can say , Your Servant , and lay Snares : Prov. 29.5 . A Man that flattereth his Neighbour , spreadeth snares for his Feet : You oft think you have a Frie●d in your Bosom , but he proves a Viper . To dissemble Love is no better than a Lye ; for there is a pretence of that Love which is not . Many are like Ioab , 2 Sam. 20.9 . And Joab said to Amasa art thou in Health my Brother , and he took him by the Beard to kiss him , and he smote him in the Fifth Rib that he dyed . Impia sub dulci melle venena latent . For my part , I much question his Truth towards God , that will flatter and lye to his Friend : He who counterfeits love to his Friend , is worse than he that Coins counterfeit Money . God will bring such an one to shame at last . Prov. 26.26 . Whose hatred is covered by deceit , his Wickedness shall be shewed before the whole Congregation . 10. The Evil Tongue is the Tongue given to Boasting . Iam. 3.5 . The Tongue is a little Member , and boasteth great things . There is an Holy boasting , Psal. 44.8 . In God we boast all the Day ; when we triumph in his Power and Mercy : But it is a sinful boasting , when Men display their Trophies , boast of their own Worth and Eminency , that others may admire and cry them up : A Man's s●lf is his Idol , and he loves to have this Idol worshipped : Acts 5.36 . There arose up Theudas boasting himself to be Somebody . 2. Sinful boasting is when Men boast of their Sins : Psal. 52. 1. Why boastest thou thy self in mischief , O mighty Man ? Some boast how wicked they have been ; how many they have made drunk ; how many they have deflowered : As if a Beggar should boast of his Sores ; or a Thief boast of being burnt in the Hand : Such as boast of their sinful Exploits , will have little cause to rejoice or hang up their Trophies when they come to Hell. XI . The Evil Tongue is the Swearing Tongue : Matth. 5.34 . Swear not at all . The Scripture allows an Oath for the ending of a Controversie , and to clear the Truth , Heb. 6.16 . But in ordinary discourse to use an Oath , and so to take God's Name in Vain , is sinful . Swearing may be called the unfruitful Work of Darkness ; there is neither Pleasure nor Profit in it ; 't is like an Hook the Fish comes to without a Bait. Ier. 23.10 . Because of Swearing the Land Mourns . Some think it the grace of their Speech ; but will God reckon with Men for idle Words , what will he do for sinful Oaths ? Obj. But it is only a petty Oath ? they but Swear by their Faith ? Answ. Sure they which have so much Faith in their Mouth , have none in their Heart . But it is my Custom . Is this an excuse or an aggravation of the Sin ? If a Malefactor should be Arraigned for Robbing , and he should say to the Judge , Spare me , it is my Custom to rob on the Highway ; the Judge would say , Thou shalt the rather die . For every Oath thou Swearest , God puts a drop of Wrath into his Viol. Obj. But may some think , what though now and then I Swear an Oath , Words are but Wind ? Answ. But they are such a Wind as will blow thee into Hell , without repentance . 12. The Railing Tongue is an evil Tongue . This is a Plague-Sore breaking out at the Tongue , when we give opprobrious Language . When the Dispute was between the Arch-Angel and the Devil about the Body of Moses , Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him ; but said , The Lord rebuke thee . The Arch-Angel durst not rail against the Devil . Railing oft ends in Reviling , and so Men bring themselves into a Praemunire , and are in danger of Hell-Fire , Matth. 5.22 . 13. The Seducing Tongue is an evil Tongue . The Tongue that by fine Rhetorick decoys Men into Error . Rom. 16.18 . By fair Speechs they deceive the hearts of the simple . A fair Tongue can put off bad Wares . Error is bad Ware , which a seducing Tongue can put off . The Deceit lies in this ; a smooth Tongue can make Error look so like Truth , that you can hardly know them asunder : As thus ; in Iustification : Christ bears infinite Love to justified Persons ; this is a glorious Truth ; but under this Notion , the Antinomian presseth Libertinism : Believers may take more liberty to sin , and God sees no Sin in them : Thus , by crying up Iustification , they destroy Sanctification . Here is the Seducing Tongue ; and Error is as dangerous as Vice : One may die by Poyson as well as a Pistol . 14. The evil Tongue is the cruel Tongue , that speaks to the wounding the hearts of others . The Tongue is made almost in the fashion of a Sword ; and the Tongue is sharp as a Sword. Psal. 57.4 . Their Tongue is a sharp Sword. Kind , loving Words should be spoken to such as are of a heavy heart . Iob 6.14 . To him that is afflicted pity should be shown . Healing Words are fittest for a broken heart ; but that is a cruel , unmerciful Tongue which speaks such Words to the afflicted , as cut them to the heart . Psal. 69.26 . They talk to the grief of those whom thou hast wounded . Hannah was a Woman of a troubled Spirit . 1 Sam. 1.10 . She was in bitterness of Soul , and wept sore . And now Eli , ver . 14. said unto her , How long wilt thou be drunken ? Put away thy Wine from thee . This Word was like pouring Vinegar into the Wound . When Iob was afflicted with God's Hand , his Friends , instead of comforting him , tell him he was an Hypocrite . Iob 11.2 . These were cutting Words , which went to his heart . Instead of giving him Cordials in his fainting , they use Corrosives . This is to lay more weight upon a dying Man. 15. The evil Tongue is the murmuring Tongue . Iude 16. These are Murmurers . Murmuring is Discontent breaking out at the Lips. Men quarrel with God , and tax his Providence , as if he had not dealt well with them . Why should any murmur , or be discontented at their Condition ? Doth God owe them any thing ? Or , can they deserve any thing at his hands ? Oh , how uncomely is it to murmur at Providence ! It is fittest for a Cain to be Wroth with God. Gen. 4.6 . 1. Murmuring proceeds from Unbelief . When men distrust God's Promise , then they murmur at his Providence . Psal. 106.24 , 25. They believed not his Word , but murmured . When Faith grows low , then Passions grow high . 2. Murmuring proceeds from Pride , men think they have deserv'd better ; and because they are crossed , therefore they utter discontented Expressions against God. He who is humble bears any thing from God ; he knows his Punishment is less than his Sin ; therefore saith , I will bear the indignation of the Lord , Micah 7.9 . But Pride conjures up this Devil of Discontent ; and hence come Murmurings : Murmuring is a Sin that God cannot bear . Numb . 14.27 . How long shall I bear with this People that murmur against me ? The Murmurer discovers much Ingratitude . A murmuring Tongue is always an unthankful Tongue : He considers not how he is a Debtor to Free Grace ; and whatever he hath is more than God owes him : He considers not that his Mercies out-weigh his Afflictions ; there 's more Honey in his Cup than Wormwood : He considers not what God hath done for him more than such as are better than he : He hath the finest of Wheat , when others feed as Daniel , on Pulse . The Murmurer , I say , doth not consider this ; but because he is crossed in some small matter , he repines against God. Oh Ingratitude ! Israel , though they had Manna from Heaven , to satisfie their Hunger , Angels Food ; yet murmured for want of Quails ; not content that God should supply their want , but must satisfie their Lusts too . Oh unthankful ! Israel's murmuring cost many of them their Lives . 1 Cor. 10.10 . Neither murmur ye as some of them did , and were destroyed of the Destroyer . Their Speechs were venomous , and God punished them with venomous Serpents . 16. The evil Tongue is the scoffing Tongue . The Scoffer sits in the Chair of Scorners , and derides Religion . Surely the Devil hath taken great possession of men , when they have arrived at such a degree of Sin as to scoff at Holiness . It was foretold as a Sin of the last Times . 2 Pet. 3.3 . There shall come in the last days Scoffers . Some scoff at the Authority of Scripture , Deity of Christ , the Immortality of the Soul : This is the worst sort of Tongues . When Men have laid aside the Veil of Modesty , and their Consciences are ●eared , then they fall a scoffing at Religion ; and when once they are come to this , their case is desperate ; no Reproofs will reclaim them . Tell them of their Sin , and they will hate you the more . Prov. 9.8 . Reprove not a Scorner , lest he hate thee . Such a man is on the Threshold of Damnation . 17. The evil Tongue is the Tongue given to Cursing . Psal. 10.7 . His Mouth is full of cursing ; a wishing some great evil to befall another . Cursing is the Scum that boils off from a wicked Heart . Though it is true , the Curse causless shall not come ; [ it is not in man's power to make another cursed , ] yet to wish a Curse , is a fearful Sin. If to hate our Brother , be Murder , 1 John 3.15 . then to curse him , which is the highest degree of Hatred , must needs be Murder . To use an Execration or Curse , is for a man to do what lies in him to damn another . Some wish a Curse upon themselves : So the Iews ; His Blood be upon us , &c. and so do your God damme's , as if Damnation did not come fast enough . Psal. 109.17 . As be loved cursing , so let it come to him . 18. The evil Tongue is the unjust Tongue ; that will for a piece of Money open its Mouth in a bad Cause . The Lawyer hath Linguam venalem , a Tongue that will be sold for Money . Psal. 82.2 . How long will ye judge unjustly ? Some will plead any Cause , though never so bad : Though it appears the Deeds are forged , the Witnesses bribed , there 's Perjury in the Cause ; yet they will plead it . When a man pleads a bad Cause , he is the Devil's Attorney . As God hates false weights , so a false Cause . Better be born dumb , than open ones mouth in a bad Cause . Oh , what times are we in ! Many pervert Justice , and for enriching themselves , overthrow a righteous Cause . These are worse than they that rob ; for they fleece mens Estates under a colour of Law , and ruine them under a pretence of doing Justice . Vse 1. Branch 1. See what a Blow we have sustained by the Fall ; it hath put out of frame the whole course of Nature . Original Sin hath diffused it self as a poyson into all the Members of the Body . It hath made the Eye unchast , the Hands full of Bribes ; among the rest , it hath defiled the Tongue ; it is a world of iniquity : That which was made to be the Organ of God's Praise , is become a weapon of unrighteousness . Bran 2. If there be so much evil in the Tongue , what is in the Heart ? If the Stream be so full of Water , how full of Water is the Fountain ? If there be a world of iniquity in the Tongue , how many worlds of Sin are there in the heart ? Psal. 5.9 . Their inward part is very wickedness . If the Tongue , which is the outward part , be so wicked , the inward part is very wickedness . Psal. 64.6 . The Heart is deep . It is such a Deep as cannot be fathom'd ; deep Pride , Hypocrisie , Atheism . The Heart is like the Sea , where is the Leviathan , and creeping things innumerable , Psal. 104. If the Skin hath Boils or Leprosie in it , how much Corruption is in the Blood ? If the Tongue be so bad , how diabolical is the Heart ? It is the Heart sets the Tongue a-work . Out of the abundance of the Heart the Mouth speaketh . There are the Seeds of all Atheism and Blasphemy . The Heart is the Trojan Horse , out of which a whole Army of Sin comes . Matth. 15.9 . Out of the Heart proceed evil Thoughts , Murders , Adulteries ; these defile a man. If a Branch of Wormwood be so bitter , then how bitter is the Root ? Oh , what a Root of Bitterness grows in a man's Heart ! Some say they have good Hearts , but if the Tongue be so bad , quid Cor ? If I see a Smoak come out of the top of a Chimney , what a Fire burns within ? Prov. 6.12 , 14. A wicked man walketh with a froward mouth : frowardness is in his Heart . Solomon shews Reason why the Mouth is so froward ; Frowardness is in his Heart . The Heart is a Store-house of Wickedness ; therefore call'd the evil Treasure of the Heart , Mat. 12.35 . Original Righteousness was a good Treasure ; but we were robb'd of that ; and now there is an evil Treasure of Sin. The Word Treasure , denotes Plenty ; to shew the fulness and abundance of Sin that is in the Heart . The Heart is a lesser Hell ; which is matter of deep Humiliation . The Heart is like the Egyptian Temples , full of Spiders and Serpents . Vse 2. Reproof . It reproves such as abuse their Tongues in all manner of evil speaking , Lying , Slandering , rash Anger . The Heart is a Vessel full of Sin , and the Tongue sets it abroach . O how fast do mens Tongues gallop in Sin ! They say , they give God their hearts ; but let the Devil take possession of their Tongues . Ps. 12.4 . Our Lips are our own , who is Lord over us ? Who hath any thing to do with our Words ? Who shall controll us ? Who is Lord over us ? There 's no Engine the Devil makes more use of than the Tongue . What Errors , Contentions , Impieties have been propagated this way to the Dishonour of the high God ? David calls his Tongue his Glory . Psal. 57.8 . Awake my Glory . Why did he call his Tongue his Glory , but because by it he did set forth God's Glory in praising him ? But a wicked man's Tongue is not his Glory , but his Shame . With his Tongue he wounds the Glory of God ; it is set on fire of Hell. Vse 3. Confutation . Bran. 1. It confutes the Catharists , and Perfectists , that plead for Perfection in this Life . If the Tongue hath so many Evils in it , how are they perfect ? Prov. 20.9 . Who can say I have made my heart clean , I am pure from Sin ? He makes a challenge to all the World. But the Perfectist saith , he is pure from Sin : Like Isidore the Monk , Non hab●o , Domine , quod mihi ignoscas ; I have nothing , Lord , for thee to pardon . If pure and perfect , then they put Christ out of Office ; he hath nothing to do for them as an Advocate ; they have no need of his Intercession . But , Eccles. 7.20 . There is not a just man upon Earth , that doth good , and sinneth not . Nay , that sinneth not in doing good . In the Grammar , with the Present Tense is joyn'd the Imperfect : With the Present State of Grace is joyn'd Imperfection . There 's not a just man on earth , that sinneth not ; nay , I may say , that sinneth not in his tongue . Moses was noted for the meekest man alive ; yet he spake unadvisedly with his Lips : Hear ye Rebels . Moses could not plead Perfection . Paul was an elect Vessel ; but there fell out a sharp contention between him and Barnabas ; and they grew so hot in their Words , that they parted each from other ; and we do not read that they had any more friendly Visits , Acts 15.39 . Paul himself was not perfect . Sin is like the wild Fig-tree in the Wall ; cut off the Branches , and Stump , yet some Sprig or other will spring out again . How proud and supercilious are they who hold they are perfect , when the holiest men alive , at some time or other offend in their Tongue ? There is no Perfection on this side the Grave . Perfection never begins till the Life ends . Only the Death of the Body will free us from the Body of Death . Branch 2. It confutes the Arminians ; those Patrons of Free Will : they say , they have power to their own Salvation ; they can change their Heart . The Apostle saith , The Tongue can no man tame , Jam. 3.8 . If they cannot bridle their Tongue , how can they conquer their Will ? If they cannot master this little Member , ( Tongue , ) how can they change their Nature ? Alas , as St. Austin saith , Cathedram habet in Coelo , qui corda docet in Terra ; He hath his Pulpit in Heaven , that converts Hearts . But what Reply will Men make at the last Day , when God shall say , You had power to convert your selves , why were you not converted ? You could have come to Christ if you pleased ; but why did ye not ? It was Wilfulness . Ex ore tuo , out of thy own mouth I will condemn thee . Vse 4. Caution . Take heed to your Tongue ; have a care that ye offend not with your Tongue . Psal. 34.14 . Keep thy Tongue from evil . A Sin we are very prone to , to lash out with our Tongues . There 's the Fire of Lust in the Eye , and the Fire of Passion in the Tongue . Psal. 39.1 . I said , I will take heed to my Ways , that I offend not with my tongue . An hard Lesson ! Pambus said he was above twenty years learning that Scripture , not to offend with his tongue . The Tongue is an unruly Member ; God hath set a double Hedge before the Tongue , the Teeth and Lips , to keep it within its bounds , that it doth not speak vainly . O , look to your Tongue . When a City is besieged , he that keeps the Gates of the City , keeps the whole City safe ; so , if you keep the Gates or Doors of your Mouth , you keep your whole Soul. Rules for the well ordering and regulating your Words , or the governing of your Tongue , that you do not dishonour God therewith . 1 Rule . If you would have better Tongues , labour for better Hearts . It is the Heart hath Influence upon the Tongue . The Heart fills the Tongue with Words , as the Cistern is fill'd from the Spunge . The way to heal the Tongue , is to better the Heart . The Vapours that trouble the Head , come from the Stomach . If you would cure the Head , apply something to the Stomach . If the Stomach were better , the Head would be better ; Reformation must begin at the Heart . In a Watch , when the Wheels are out of order , they mend the Spring thereof ; so when the Tongue is like a Watch that runs too fast in vain , sinful talk , mend the Spring ; let thy Heart be bettered . If the Heart be vain and earthly , the Tongue will be so . If the Water be foul in the Fountain , it cannot be clear in the Vessel . If the Heart be holy , the Tongue will be so . Look to thy Heart ; get a better Heart , and a better Tongue . Quest. How shall I get my Heart bettered ? Answ. Get a Principle of Grace infused : Grace is like the Salt cast into the Spring : Grace changeth the Heart , and sanctifies all the Members of the Body ; it sanctifies the Eyes , and makes them Chast ; it sanctifies the Tongue , and makes it Meek and Calm . When the Holy Ghost came upon the Apostles , they began to speak with other Tongues , Act. 2.4 . When God's Spirit comes on a Man with a sanctifying Work , he speaks with another Tongue ; the Speech is Heavenly ; Grace makes the Heart Serious , and that cures the levity of the Tongue . When the Heart is serious , the Words are savoury . 2 Rule . If you would not Sin in your Tongue , call to Mind how you have formerly offended in your Tongue , and that will make you more watchful for the Future . Have not you spoken Words that have savoured of Discontent or Envy ? Have not you been guilty of Censuring and Slandering ? Have not you been disguised with Passion ? Hath not your Tongue out run your Discretion ? Have not you spoken Words that you have been sorry for afterwards , and have caused either shame or tears ? O observe former failings , how you have sinned in your Tongue , and that will be a good help for the future . David certainly made a Critical Observation upon some of his Words , wherein he had offended : Words of Pride : Psal. 30.6 . In my Prosperity I said I shall never be moved . And , Psal. 116.14 . I said in my haste , All Men are Lyars : Even Samuel and all the Prophets , who promised me the Kingdom , they are all Lyars ; and I shall die before I can come to enjoy it . David having observed how he had offended in his Tongue , he is more careful of his Words , and made a strict Vow with himself that he would look better them . Psal. 39.1 . I said I would take heed to my Ways , that I offend not with my Tongue . Look to the former slips of your Tongue , and how you have by your Words provoked God , and that will be a good means to make you more cautious for the future . A Mariner that hath twice touched upon a Rock , and been like to be cast away , will be more careful how he comes there again . 3 Rule . Watch your Tongue : Most Sin is committed for want of Watchfulness . As the Tongue hath a double Fence set about it , so it had need have a double Watch. The Tongue when it is let loose will be ready to speak loosly ; watch it , lest it run beyond its Bounds , in frothy and sinful Discourse : Prov. 30.32 . If thou hast thought Evil , lay thy Hand upon thy Mouth : That is ( say some ) lay thy Hand upon thy Mouth in token of Repentance . But it may bear another Sence : If thou hast thought Evil , if angry malicious thoughts come into thy Mind , lay thy Hand upon thy Mouth to stop thy Lips , that thy thoughts come not into Words ; do not speak what thou thinkest ▪ If thou hast in thy Heart conceived Evil , let not thy Tongue be the Midwife to bring it forth ; lay thy Hand upon thy Mouth . The Spiritual Watch must be kept daily : Watch and Pray : 'T is not enough to Pray against Sin , but you must Watch against it . Look to your Tongue that there be no Wild Fire got into it . The Iews Sealed the Sepulchre and set a Watch : So Seal up your Lips , by an Holy Vow , and then Watch them that they speak no Evil. 4 Rule . If you would not offend in your Tongue , ponder your Words well before you speak , Eccles. 5.1 . Be not rash with thy Mouth . Some speak vainly , because inconsiderately ; they do not weigh their Words before they speak them . He must needs make wild Work in Printing , that should print his Letters and never mind how he sets them . He that speaks rashly , speaks rudely , and discovers either Indiscretion or Sin. Words spoken in haste may be repented of at leisure : As it is with a Man's going ; if he goes carelesly , and doth not mind his way , his Foot may be in a Slough e'er he is aware : So with a Man's speaking , If he do not mind his Words , but gives his Tongue liberty , he may speak not only unadvisedly , but unholily , and give just offence . 5 Rule . If you would not offend in your Tongue , pray to God to guard your Tongue : Psal. 141.3 . Set a Watch , O Lord , before my Mouth . Set not about this Work in your own Strength , but implore God's help . The Tongue can no Man tame , Jam. 3.8 . Man that can tame the fiercest Creatures , Lion , Wolf , Elephant , yet cannot tame the Tongue ; but God can tame it ; therefore go to him by Prayer : Pray , Lord , set a Watch before the Door of my Lips ; keep me , that I may speak nothing to grieve thy Spirit , or that may tend to thy dishonour . God is the great Lord-Keeper , he keeps the Heart and Tongue . Pray , that his fear may be a Golden Bridle to check us from speaking Evil ; then we are safe when we have God for our Guardian . 6 Rule . If you would be kept from evil speaking , inure your Tongues to good speaking . If you would not have the Cask have a bad scent , put good Liquor into it : So if you would not have your Tongue run out sinfully , let it be used to good discourse ; speak often one to another of Christ , and the things pertaining to the Kingdom of God : The Spouses Lips drop'd as an Honey-comb , Cant. 4.11 . MOTIVES . Vse . To beware of Tongue-Sins . 1 Motive . If you have no care of your Tongues , all your Religion is Vain . Iam. 1.26 . If any Man among you seems to be Religious , and bridleth not his Tongue , this Man's Religion is vain . Many a one will hear the Word , and make a profession of Religion ; but cares not what Liberty he takes in his Tongue , to reproach and vilifie others . This Man's Religion is vain : That is , 1. He hath no Religion , his Religion is but a shew or pretence . The Blazing Comet is no Star. 2. It is vain , because it is ineffectual ; it hath not that force upon him as Religion ought . That is a vain Thing , that doth not do its Work , or Answer its End. That Engine is vain , that will not carry the Water . That Physick is vain , that will not Work. That Ship is vain , that will not Sail. And that Religion is vain , which is ineffectual ; it will not Bridle the Tongue , or Master the Passions . That which doth not attain the end for which it was appointed , is a vain Thing . 2 Motive . The Tongue discovers much of the Heart . Verba sunt nuncia cordis : Such as the Tongue is , such commonly the Heart is . A lascivious Tongue shews a lustful Heart ; an earthly Tongue a covetous Heart ; a murmuring Tongue a discontented Heart : The Tongue is oft a Commentary upon the Heart . As the Face breaking out in Sores shows the Blood is corrupt ; so the Tongue breaking out in sinful Discourse shows the Heart is corrupt . 3 Motive . To allow our selves in the abuse of the Tongue , cannot stand with Grace . I know a good Man may sometimes speak unadvisedly with his Lips ; he may fly out in Words , be in a Passion ; but he doth not allow himself in it ; when his Passion is over he weeps . Rom. 7.15 . What I do I allow not ; but for a Man to allow himself in Sin , Censuring , Slandering , dropping Words like Coals of Fire ; sure it is not consistent with Grace . A Sheep may fall into the Dirt , but doth not lie there . A good Man may fall into a Sin of the Tongue , but doth not lie in it , he gets out again by repentance . To allow one's self in Sin , shews a Man is overcome of it ; that he regards it in his Heart , and that is inconsistent with Grace , Psal. 66.18 . 4 Motive . The Sins of the Tongue are very defiling : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iam. 3.6 . The Tongue defileth : Defiling to one's self , and chiefly defiling to others . The Tongue conveys Poison into the Ear of another ; sometimes by false Suggestions , raising Prejudices in the Mind of another , against such a Person ; sometimes by passionate Speeches , the Spirit of another is provoked ; as the firing one Beacon causeth more Beacons to be fired : So one angry Tongue makes more , and stirs up the Fire of Contention . 5 Motive . The Evil Tongue is set on Fire of Hell. In the Text , Isaiah's Tongue was set on Fire from Heaven ; but a malicious , censorious , passionate Tongue , is set on Fire from Hell. When Satan inflames the Tongue , then it spits Fire : How rashly and sinfully did the Prophet Ionah speak , Ch. 4.9 . I do well to be angry to the Death . Ionah in the Hebrew signifies a Dove , which is without Gall ; but he shew'd too much Gall of bitterness : What! to be angry ! and to be angry with God! and to justifie it ! Sure his Tongue had not a Coal from God's Altar ; for that was very unseemly for a Prophet . When you find your Spirits inflamed , and your Tongues on Fire , say as it is Deut. 29.24 . What means the Heat of this Great Anger ? Whence doth this Fire come ? Is this Coal fetched from the Altar , or the Infernal Pit ? Doth not Satan kindle this Fire in my Tongue , and then warm himself at it ? 6 Motive . The Sins of the Tongue are provoking to God , and prejudicial to us . 1. Provoking to God ; they make the fury rise up in his Face , Psal. 106.33 . Moses spake unadvisedly with his Lips. What was this unadvised Speech ? Numb . 20.10 , 11. Hear now ye Rebells ; must we fetch you Water out of this Rock ? Though he were a Favourite , and God had spoken with him Face to Face , yet God gives him a check for it ; it turned his smile into a frown . 2. Prejudicial to us : Moses's rash Speech shut him out of Canaan ; it may us out of Heaven , of which that was but a Type . The Fiery Tongue oft brings Men to the Fiery Furnace . The rich Man cried for a drop of Water to cool his Tongue . Origen notes , he had sinned most in his Tongue , and God punished him most in his Tongue . 7 Motive . He who offends not in his Tongue is a perfect Man : An high expression . If any Man offend not in Word , the same is a perfect Man ; that is , attained to a very high degree ; in the highest Form of Christ's School : A prudent Man , or an upright Man , or comparatively , in comparison of others , such as have not gotten the Conquest over their Passions ; he is far above them ; and in comparison of them he is a perfect Man ; such an one was Holy Cranmer , that could not be provoked by the ill carriages of others , but requited injuries with kindness . 8 Motive . You must give an account to God , as well of your Speeches , as your Actions , Mat. 12.36 . Every idle Word that Men shall speak , they shall give account thereof in the Day of Iudgment : Words of no account will have an heavy account ; and if God will reckon with Men for every idle , angry Word , then what will he do for sinful Oaths ? O that my Words were written , Job 19.23 . Truly if many People's Words were written , they would be ashamed of them . And let me tell you , your Words are written , Rev. 20.12 . The Books were opened . In the Book of God's remembrance all your Words are written : You had need then be careful you offend not with your Tongues ; God writes down all you speak , and you must give an account to him . When Latimer heard the Pen going behind the Hangings , he was careful in his Answers : And let me tell you , as your Words are , such will your Sentence be ; when the Books are opened , God will proceed with you in Judicature , according to your Words . By your Words you shall be saved or condemned , Matth. 12.37 . By thy Words thou shalt be justified , and by thy Words thou shalt be condemned : This should Bridle our Tongues from evil speaking . If our Words be good , the Sentence will go on our side ; if evil , the Sentence will go against us ; By thy Words , &c. Treasonable Words make Men guilty in Man's Court ; and vain , sinful in God's . Against being weary in well-doing . Gal. 6.9 . And let us not be weary in well-doing , for in due Season we shall reap , if we faint not . IN the Verses before the Text , the Apostle had laid down a Proposition , What a Man soweth that shall he reap , v. 7. He that sows in Sin , shall reap in Sorrow ; he that Sows the Seeds of Grace , shall reap Glory : There is the Proposition . In the Text , the Apostle makes the application , Let us not be weary of well-doing . We that have sown the good Seed of Repentance , and an Holy Life , let us not be weary , for in due season we shall reap , if we faint not . First , A Dehortation ; Let us not be weary . Secondly , The Argument ; We shall reap in due season . First , A Dehortation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Let us not be weary . Where there is , I. Something implied ; that we are apt to be weary in well-doing . II. Something expressed ; that we ought not to be weary in well-doing . I. The thing implied , that we are apt to be weary in well-doing . This lassitude and weariness is not from the regenerate part , but the fleshly ; as Peter's sinking in the Water , was not from the Faith in him , but the Fear : This weariness in a Christian course is occasioned from four Things . 1. From the revilings of the World : Psal. 41.5 . My Enemies speak evil of me . Innocency is no shield against reproach ; But why should this make us weary of well-doing ? Will a Soldier run from his Colours , and quit the Field , because of a little Small-shot ? Did not Jesus Christ undergo reproach for us , when the Iews put a Crown of Thorns on him , and bowed the Knee in scorn ? Is it any dishonour to us to be reproached for doing that which is Good ? Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity ? Our reproaches for Christ we should bind as a Crown about our Head. Now a Spirit of Glory rests upon us , 1 Pet. 4.14 . If ye be reproached for the Name of Christ , happy are ye ; for a Spirit of God and of Glory resteth upon you . Regium est benè facere & malè audire : He that clips our Credit to make it weigh lighter , makes our Crown heavier . 2. That which is apt to occasion weariness in well-doing , is the present sufferings we are exposed to : 2 Cor. 4.8 . We are troubled on every side , like a Ship that hath the Pirates shooting at it on both sides . The Cross is the Saint's Joynture , 2 Tim. 3.12 . But why should this make us weary of well-doing ? Is not our Life a Warfare ? 'T is no more strange to meet with Sufferings in Religion , than for a Mariner to meet with Storms , or a Soldier to meet with Bullets . Do not we consider upon what terms we entred into Religion ? Did not we Vow in Baptism to Fight under Christ's Banner ? Doth not our Lord tell us we must take up the Cross and follow him , Matth. 16.24 . Is not this part of the Legacy Christ hath bequeathed us ? Ioh. 16.33 . We would partake of Christ's Glory , but not of his Sufferings . Besides , doth not many a Man suffer for his Sins ? Do not Men's Lusts bring them to an untimely end ? Do Men suffer for their Sins , and do we think much to suffer for Christ ? How did St. Paul rejoice in Sufferings ! 2 Cor. 7.4 . How did he rattle his Chain that he wore for Christ ? How did he Glory in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a Woman that is proud of her Iewels : Chrysost. Why should Sufferings make us faint ? Who would not be willing to tread upon a few Thorns that is going to a Kingdom ? 3. That which is apt to occasion weariness in well-doing , is the deferring of the Reward . We are apt to be discouraged and grow weary , if we have not what we desire presently ; we are all for present pay . But consider , 1. Our Work is not yet done , we have not yet finished the Faith : The Servant doth not receive his pay till his Work be done . Even Christ's reward was deferred till he had done his Work ; when he had compleated our Redemption , and said upon the Cross it is finished , then he entred into Glory . God doth not think it meet we should have our pay beforehand . 2. God defers the reward to make Heaven more welcome to us . Quo longius defertur eò suavius laetatur : After all our Praying , Weeping , Suffering , how sweet will the Wine of Paradise taste ! Nay , the longer the reward is deferred , the greater will it be ; the longest Voyages have the greatest Returns . 4. That which is apt to occasion weariness in well-doing , is the difficulty of a Christians Work. Superas evadere ad auras , hic labor hoc opus est . A Christian hath no time to lie Fallow ; he hath many Precepts to obey , Promises to believe , Temptations to resist ; his whole Life is a Race ; he must Watch and Pray ; he must put forth not only Diligence , but Violence for Heaven . But why should this make us weary ? Difficulty whets a generous Mind . The Soldiers Life hath its difficulties , but they raise his Spirits the more ; he loves to encounter hardship , and will endure a Bloody Fight for a Golden Harvest . Besides , where there is the least Principle of Grace , it renders the way of Religion easie and pleasant . When the Load-stone draws , it is easie for the Iron to move . When God's Spirit draws , we move in the way of Religion , with facility and delight . Spiritu Sancto accenditur renatorum voluntas . Aug. Christ's Service is freedom . Psal. 119.45 . I will walk at Liberty : to serve God , to love God , to enjoy God , is the sweetest Liberty in the World ; besides , while we serve God we gratifie our selves : As he who digs in a Mine , while he sweats he gets Gold ; while we glorifie God , we promote our own Glory . II. The Second thing expressed is , that we should not grow weary in a Christian course , we should not tire in our Race ; Let us not be weary in well-doing . The Greek Word to be weary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , to shrink back as Cowards in War : Let it not be thus with us ; let us not shrink back from Christ's Colours . Heb. 4.14 . Let us hold fast our profession : We must not only hold forth our profession , but hold fast our profession : Our zeal in Religion should be as the Fire on the Altar , which never went out , Lev. 6.13 . Non pugnanti sed vincenti dabitur Corona , Aug. The Crown is not given to him that Fights , but to him that overcomes . 1 Vse . R●dargution . It reproves such as are weary of well-doing . There are Falling Stars . 2 Tim. 4.10 . Demas forsook God , and afterwards became a Priest in an Idol Temple : Dorotheus . Hos. 8.3 . Israel hath cast off the thing that is good . Many have thrown off Christ's Livery ; they have left off an Holy course of Life , they have turned to Worldliness or Wantonness , Gal. 5.7 . Ye did run well , who hindred you ? Why did you tire in your Race ? It is sad to see those who formerly seemed to be eminent Saints ; Stars of the first magnitude ; yet now are fallen away , and are ready to embrace either the Mass or the Alcoran ; that which begins in Hypocrisie ends in Apostacy . 2 Pet. 2.21 . It had been better for them not to have known the way of righteousness , than after they have known it to turn from the Holy Commandment . 2 Vse . Exhortation . Let us not be weary in well-doing . Consider , 1. The Way of Religion is of Good Report : Heb. 11.2 . By Faith the Elders obtained a Good Report . Shall we be weary of that which is our Credit ? If indeed the Christian Religion were a thing that would bring shame or loss ( as the Ways of Sin do ) then we had cause to desert it , and grow weary of it ; but it brings Honour , Prov. 4.9 . He shall give to thy Head an Ornament of Grace . Besides the Credit , an Holy course of Life brings inward Ioy and Delight : Prov. 3.17 . All her ways are pleasantness . What sweet Musick doth the Bird of Conscience make in the Breast ? Act. 9.31 . Walking in the fear of the Lord , and in the Comforts of the Holy Ghost . Why then should we be weary of well-doing ? 2. The Beauty of a Christian is to hold on in Piety without being weary : Act. 21.16 . Mnason of Cyprus an old Disciple . 'T is a beautiful sight to see Silver Hairs crowned with Golden Vertues . The Beauty of a thing is when it comes to be finished . The Beauty of a Picture is , when it is drawn out in its full Lineaments , and laid in its Orient Colours . The Beauty of a Christian is when he hath finished his Faith , 2 Tim. 4.7 . It was the Glory of the Church of Thyatira , she kept her best Wine till last . Rev. 2.19 . I know thy Works , and the last to be more than the first . 3. Such as are weary of well-doing , it is a sign they never acted in Religion from a right Principle . Things that proceed from a Principle of Life do not cease , as the beating of the Pulse : But things that move from an artificial Spring are soon at an end , as the Motion of a Watch. Unsound Hearts move only from the external Spring of Applause or Preferment ; and when these fail their seeming Goodness ceaseth . Naturalists observe of the Chelydonian Stone , that it retains its Virtue no longer than it is inclosed in Gold , take it out of the Gold and it loseth its Virtue : False Hearts retain their Goodness no longer than they are inclosed in Golden Preferments ; take them out of the Gold , and they lose all their seeming Piety . Such as are weary of well-doing , never served God out of choice , or from a Principle of Faith. If the Water in a Cistern fail , it is because it is not fed from a Fountain : If Men's Religion fails , it is because it wants that Fountain-Grace of Faith to feed it . 4. God is never weary of doing us Good ; therefore we should not be weary of serving him . The Honey-comb of Mercy is continually dropping upon us . God sends us in fresh Provisions every Day ; he gives us the finest of the Wheat ; he is not weary of watching over us , but keeps a continual Guard about us . Psal. 21.3 . God is not weary of detecting and defeating the Plots of our Enemies . And shall we be weary of engaging in his Service ? A King that is continually obliging his Subject by Gifts and Gratituites , that Subject hath no cause to be weary of serving his Prince . 5. If we grow weary , and throw off Religion , we make all we have done null and void . Ezek. 18.24 . When the Righteous turneth away from his righteousness , all his righteousness that he hath done shall not be mentioned . He who hath been serving God , and doing Angel's Work , if once he grows weary and desists , he unravels all his Work , and misseth of the recompence of reward : He that runs half a Race , and then tires , loseth the Garland . O what folly is it to do well a while , and then by Apostasie to unravel all : As if a Limner should with his Pencil draw a fair Picture , and then come with his Spunge and wipe it out again . 6. Consider the Examples of such as have continued their Progress unweariably in a Christian course . The Apostle sets before our Eyes a Cloud of Witnesses : Heb. 12.1 . Being compassed about with so great a Cloud of Witnesses , let us run the Race that is set before us ; let us run it with celerity and constancy . How many Noble Martyrs and Confessors of old , have walked in the ways of God , though they have been strew'd with Thorns ? they scorned Preferments , laughed at imprisonments , and their love to Christ burned hotter than the Fire . Polycarp , when he came before the Proconsul , and he bad him deny Christ ; he replyed , Octoginta fexannos illi inservii , &c. I have served Christ these 86 years , and he hath not once hurt me , and shall I deny him now ? Tertullian saith , such was the constancy of the Primitive Saints that the Persecutors , cryed out , Quae miseria est haec ? What a Misery is this , that we are more weary in tormenting than they are in enduring Torment , Let us tread in their steps , who through Faith and Patience inherit the Promises . 7. It will be our Comfort on our Death-bed , to review a well-spent Life . It was Augustus's wish , that he might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quiet , easie Death . If any thing make our Pillow easie at Death , it will be this , that we have been unweariable in God's Work : This will be a Death-bed Cordial . Did you ever know any repent at Death , that they have been too Holy ? Many have repented that they have followed the World too much ; not that they have prayed too much , that they have repented too much . What hath made Death sweet , but that they have finished their Course and kept the Faith ? 8. Think of the Great Reward we shall have , if we do not give over , or grow weary , and that is Glory and Immortality . 1. This Glory is ponderous ; 't is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Weight of Glory , 2 Cor. 4.17 . The Weight adds to the Worth ; the weightier a Crown of Gold is , the more it is worth . 2. It is satisfying , Psal. 17.15 . I shall be satisfied when I awake with thy likeness . This Glory will abundantly recompense all our Labours and Sufferings . The Joy of Harvest makes amends for all the Labour in sowing . O what an Harvest shall the Saints reap ! It will be always reaping time in Heaven ; and this reaping will be in the due season : So the Apostle saith in the Text , we shall reap , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in due Season . The Husband-man doth not desire to reap till the Season ; he will not reap his Corn while it is green , but when it is ripe : So we shall reap the Reward of Glory in due Season : When our Work is done , when our Sins are purged out , when our Graces are come to their full growth , then is the Season of reaping : Therefore let us not be weary of well-doing , but hold on in Prayer , Reading , and all the Exercises of Religion , we shall reap in due season , if we faint not . To keep us from fainting , know , that the Reward promised is very near : Rom. 13.11 . Our Salvation is nearer than when we believed . We are but within a few Days March of the Heavenly Canaan . It is but a few more Prayers , and Tears shed , and we shall be perfected in Glory ; as that Martyr , Dr. Taylor , said , I have but one Style more to go over , and I shall be at my Father's House . Stay but a while , Christians , and your Troubles will be over , and your Coronation-Day shall come . Christ , who is the Oracle of Truth , hath said , Behold I come quickly , Rev. 22.20 . And yet Death 's coming is sooner than Christ's Personal coming ; and then begins the Saints Blessed Iubile . Quest. What Means shall we use , that we may not wax weary in a Christian course . Answ. 1. Let us , otium excutere , shake off Spiritual Sloath. Sloath saith , there is a Lyon in the way . He who is sloathful , will soon grow weary ; he is fitter to lie on his Couch , than to run a Race . It is a strange Sight , to see a busie Devil , and an idle Christian. Answ. 2. If we would not grow weary , let us pray for persevering Grace : It was David's Prayer , Psal. 119.117 . Hold thou me up , and I shall be safe : And it was Beza's Prayer , Domine , quod Coepisti perfice , &c. Lord , perfect what thou hast begun in me , that I may not suffer Shipwrack within sight of the Haven . That we may hold on a Christian Course , let us labour for Three persevering Graces . 1. Faith. Faith keeps from Fainting ; Faith gives a Substance to Things not seen , and makes them to be as it were present , Heb. 11.1 . As a Perspective-Glass makes those things which are at a distance near to the Eye ; so to Faith , Heaven and Glory seem near . A Christian will not be weary of Service , that hath the Crown in his Eye . 2. The Second persevering Grace is Hope . Credula vitam spes fovet : Hope animates the Spirits ; it is to the Soul , as the Cork to the Net , which keeps it from sinking . Hope breeds Patience , and Patience breeds Perseverance . Hope is compared to an Anchor , Heb. 6.19 . The Christian never sinks , but when he casts away his Anchor . 3. Persevering Grace is Love. Love makes a Man that he is never weary . Love may be compared to the Rod of Mirtle in the Traveller's Hand , which refresheth him and keeps him from being weary in his Journey . He who loves the World is never weary of following the World ; he who loves God will not be weary of serving him : That is the Reason , why the Saints and Angels in Heaven , are never weary of Praising and Worshiping God ; because their Love to God is perfect ; and Love turns Service into Delight . Get the Love of God in your Hearts , and you will run in his Ways , and not be weary . Of knowing to do Good , and not to do it . James 4.17 . To him that knoweth to do good , and doth it not , to him it is Sin. THE Apostle in the former Verses had met with a Sin common in those days , a sinful Boasting among Men. Ver. 13. Go to now ye that say to day or to morrow we will go into such a City , and buy and sell , and get gain ; whereas ye know not what shall be on the morrow : you may be in your Graves before to morrow ; for what is your Life ? it is even a Vapour . A Vapour being an Exhalation , it cannot continue long ; as it is raised by the Sun , so it is dispersed by the Wind : Such is your Life ; a Vapour , a short Breath , a flying Shadow : it appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a little time , and then vanisheth . Well might they say , what need we be taught such a plain Lesson ? who knows not all this , that Life is a Vapour , and that we ought not to boast what we will do to morrow ? The Apostle seems in the Text to meet with them by way of Answer : Do ye know all this ? Then the greater is your Sin , that you do it not . To him that knoweth to do good , and doth it not , to him it is Sin. I shall only explain this Phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him it is Sin ; that is , it is an heinous Sin , it is Sin with a witness ; every infirmity , every thing that falls short of the Rule , is Sin ; much more that which contradicts the Rule ; this man's Sin hath an Emphasis , it is a crimson Sin , and it shall have a greater punishment . He that knew his Master's Will , and did it not , shall be beaten with many stripes , Luke 12.47 . If he that sins ignorantly be damned , then he that sins knowingly shall be double damned . 1. Doct. implied ; That we ought to know to do good : know our Duty . 2. That we ought not only to know to do good , but to do it . 3. That he that knoweth to do good , and doth it not , is of all others most guilty . 1. Doct. implied ; That we ought to know to do good ; we ought to be well informed of those things which are to be done by us in order to Salvation . The Word written is a Rule of Knowledge , and the Word preached is a Commentary upon the Word written ; and both of them are to enrich our understanding , and to nurse us up in the knowledge of that which is good . The Reasons why we should know to do good , are , 1. Knowledge is our Lamp and Star to guide us in the Truth . It shews us what we are to do , and what we are to leave undone . If we do not know that which is good , we can never practise it . Without Knowledge we cannot do any thing in Religion aright ; we offer up the Blind ; we cannot give God a reasonable Sacrifice . He that doth not know his Trade , is like to make but bad Work of it . 2. Knowledge is the Foundation of all Grace : Every Grace borrows its Light from this Lamp ; it is the radical Vertue ; it is the Seed out of which the Flower of Grace grows ; it ushers in Faith. They that know thy Name , will put their trust in thee , Psal. 9.10 . Knowledge carries the Torch before Faith. A blind Faith is as bad as a dead Faith. It inflames Love ▪ Phil. 1.9 . This I pray that your Love may abound yet more and more in Knowledge . The Knowledge of Christ's Beauty enticeth our Love ; it breeds Perseverance ; it is like the Mariner's Lanthorn , to direct the Ship , and as the Anchor , that holds it steddy in Storms and Tempests . The Apostle joyns these two together ; unlearned and unstable , 2 Pet. 3.16 . Such as are unlearned will be unstable . 3. The chief Work in Conversion consists in Knowledge . Rom. 12.2 . Be ye transformed by the renewing of your Mind . The Mind being renewed , the Man is transformed . The first thing in the Creation , was Light ; so in Conversion , the first thing is Illumination : The first part of God's Image consists in Knowledge , Col. 3.10 . The first thing a Limner draws in a Picture is the Eye ; so the first thing God draws in the Soul , is the Eye of Knowledge . Psal 51.6 . In the hidden part thou shal● make me to know Wisdom . 4. There is nothing in Religion , though never so excellent , can do us good without Knowledge . The Blessed Sacrament , which is one of the highest Ordinances ; yet if we come to it without Knowledge , it can do us no good : What Benefit can he receive , that is not able to discern the Lord's Body ? If one come to a Physick Garden , and knows not the Nature of the Herbs , he may gather Poison instead of the Physical Herb ; as he who went into the Field , and gathered wild Gourds , and then there was Death in the Pot , 2 Kings 4.39 . So , if one understand not the Mystery of the Lord's Supper , there is Death in the Cup ; he eats and drinks his own Damnation . Vse . See how necessary it is to get the knowledge of what is good . It ushers in Salvation , 1 Tim. 2.4 . We must know to do good before we can do it . Omne Peccatum fundatur in ignorantia : Ignorance of God is the cause of all Sin. Ier. 9.3 . They proceed from evil to evil , and know not me , saith the Lord. Ignorance of God damns . Hos. 4.6 . My People are destroyed for want of Knowledge . 'T is sad to be ignorant in Gospel-times , to be blind in the Sun. How many go to Hell blind-fold ? And which is worse , not only nescire , but nolle scire ; they do not only not know Good , but they are not willing to know . Ier. 9.6 . They refuse to know me , saith the Lord. II. Doct. That we ought not only to know to do Good , but to do it . This the Apostle implies : To him that knows to do good , and doth it not ; ] he implies , that he who knows to do Good , should do it . The End of Knowledge is Practice . Search from one end of the Bible to the other , and you will find that it is the practick part of Religion is chiefly intended . The Crown is not set upon the Head of Knowledge but Practice . Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the Tree of Life . The Eye is to direct the Foot : Knowledge is the Eye that is to direct the Foot of Obedience . Vse 1. It shews us wherein most Christians are defective in the Times of Gospel , viz. In the doing part of Religion , they know how to do Good , but do it not : They have good Eye-sight , but are lame on their Feet ; they are like Rachel , beautiful , in regard of Knowledge ; but barren . We are like our first Parents , greedy of the Tree of Knowledge : Knowledge is an Ornament , and People love to hang this Jewel on their Ear ; but though they know what they ought to do , yet they do it not . They know they should abstain from evil , and pursue Holiness ; they know to do Good , but do it not . 1. They know they should abstain from evil . They know they should not swear . Matth. 5.34 . Swear not all ; yet they do it ; they are more free of their Oaths , than their Alms. They know uncleanness to be a Sin ; it wastes the Body , wounds the Conscience , blots the Name , damns the Soul , Gal. 5.19 . Yet they will go on in that Sin , and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin ; it doth brutifie them , take away their Reason ; they cannot think to go reeling to Heaven . God is brewing a Cup for the Drunkard . Rev. 16.19 . The Cup of the Wine of the fierceness of his Wrath ; Wormwood-Wine , yet he will not leave his drunken Fits. Men know that rash censuring is a Sin. Iam. 4.11 . Speak not evil one of another , Brethren . Yet they are guilty of this ; they will not swear , but they will slander , and speak to the prejudice of others : They can never make them Recompence for this . No Physician can heal the Wounds of the Tongue . Thus they know that Covetousness is a Sin ; yea , the root of all evil ; yet the World ingrosseth all their Time and Thoughts . They are like Midas , who wished every thing that he touched might be Gold : They have this dry Dropsie ; thirsting after Gold more than Grace , and labouring more to have a full Purse , than a good Conscience . They know they should not vent their Passions , Iam. 1.26 . If any man among you seems to be religious , and bridleth not his Tongue , this Man's Religion is vain . Origen observes of the Rich Man in the Gospel , he had no Water to cool his Tongue . He had sinn'd most in his Tongue , therefore was punished most in it . How unworthy is it for Men to have their Eyes and Hands lift up to Heaven , and their Tongues set on fire from Hell ; at one time praying , and another time cursing ? The Devil rejoyceth in this , he warms himself at the Fire of Mens Passions . How can such pray in a Family , that are possessed with an angry Devil ? Hot Passions make cold Prayers . Thus men know they should abstain from evil , but they do it not . 2. They know they should pursue Holiness , but they do it not . They know they should read the Word , sanctifie the Sabbath , use holy Conference , pray in their Families , redeem the Time , walk circumspectly ; they know to do Good , but do it not . Quest. Whence is it that Men know to do Good , yet do it not ? Answ. 1. It is for want of sound Conviction . Men are not throughly convinced of the necessity of practick Godliness : They think there 's a necessity of Knowledge , because else there 's no Salvation , they will get some Notions of Christ , that he is a Saviour , and has satisfied Divine Justice , and they hope they believe in him : Well then ; we tell them that Faith and Obedience go together , then God is merciful , and though they are not so good as they should be , yet Free Grace will save them . Thus Men content themselves with general Notions of Religion , but are not convinced of the Practick Part of Godliness . 2. Men know to do Good , yet do it not , because they are not awakened out of their Spiritual Sloth . It is easie to get the Knowledge of a Truth , to give assent to it , to commend it , to profess it ; but to digest Knowledge into Practice , is difficult ; and men are lying upon the Bed of Sloth , and are not willing to put themselves to too much trouble ; they know they should deny themselves ; but the Work of Self-denial is hard , so that the Plough stands still , and nothing of the practick part of Religion goes forward . Prov. 19.24 . A slothful man hideth his hand in his bosom , and will not pull it forth though it be to lay hold on a Crown . 3. Men know to do Good , but do it not , through Incredulity ; they are in part Atheists . Did they believe that Sin were so bitter , that Wrath and Hell followed it , would they not leave off their Sins ? Did they believe , that to do the Will of God , were a privilege , Religion were their Interest , that there is Joy in the way of Godliness , and Heaven at the end , would they not espouse Holiness ? But People , though they have some slight transient thoughts of these things , yet they are not brought to the Belief of them ; therefore though they know to do good , yet they do it not . The Reason why there are so few Doers of the Word , is , because there are so few Believers . 4. Men know to do Good , but do it not ; because the Knowledge in their Head , never works into their Hearts ; it doth not quicken them , or warm their Affections with Love to the Truth . Their Light is greater than their Love ; their Knowledge doth not work upon their Conscience ; like a few Heat-drops that wet the leaf , but never go to the Root of the Tree . Men are not transformed by their Knowledge , therefore they are not reformed ; their Hearts never took the full impression of the Word ; like Wooll that hath had only a slight Tincture , but not a deep Dye . 5. Men know to do Good , but do it not , because of prejudicate Opinion . Prejudice is a Bar in the way of Men's Salvation . He who hath an ill opinion of the Physick will not take it . The things to be done in Religion , are judg'd to be too strict and severe ; they restrain Sin too much , or they press too much to Holiness . When Christ had been preaching to the young Man , that he must sell all , and give to the Poor , and he should have Treasure in Heaven , 't is said , Mark 10.22 . he was sad at that Saying , and went away grieved . Many , though they know the Truth , yet do disgust it , and have a secret hatred at the Spirituality of it . As Michal looked out at a Window , see to David when he danced before the Ark ; but the Text saith , she despised him in her Heart , 1 Chron. 15.29 . So many go out to meet a Sermon , but hate it in their Heart . 6. Men know to do Good , yet do it not , because they love their Sin more than they love the Word . Hos. 4.8 . They set their Heart on their Iniquity . Though Sin be a Meat that breeds the Worm of Conscience , yet they love it ; and the more Sin is loved , the more the Word is loathed . The Word Preached calls for plucking out the right Eye ; it comes to separate between Men and their Lusts , and they cannot endure to hear of a Divorce . When Iohn Baptist comes to break off the Match between Herod and his Incest , rather than he will behead his Sin , the Prophet himself shall be beheaded . This is much to be lamented , and laid to heart , that Men know to do Good , but do it not . Some content themselves with having Means of Knowledge . Iudg. 17.13 . Then said Micah , now know I that the Lord will do me good , seeing I have a Levite to my Priest. But what is one the better to know what Physick he should take , if he doth not take it . It will be but poor Comfort on a Death-Bed , for a Man to remember what glorious Ordinances he hath had , and what a deal of Knowledge he hath gain'd , when his Conscience shall tell him , this is his Condemnation , that he knew to do Good , but did it not . Vse 2. Exhortation . Let me beseech you all who have been Hearers of the Word , and have been lighting your Lamps at the Sanctuary , and have gotten a great measure of Knowledge , that as you know to do Good , you would do it . This is the Soul of Religion . Luther says , Mallem obedire quam Miracula facere ; I had rather do the Will of God , than be able to work Miracles . 1. To do what you know , evidenceth your Relation to Christ. You count ●t a great Honour to be near allied to the Crown ; but it is more Honour to be a-kin to Christ. It was much to be of Christ's Line and Race : Rom. 9.5 . Of whom concerning the Flesh Christ came : But would you see whom Christ counts his best Kindred , such as do what they know : Matth. 12.50 . Whosoever shall do the Will of my Father in Heaven , the same is my Brother and Sister : That is , he is dear to me , as if he had a Natural Alliance in Blood : nay , far dearer ; for many of Christ's Kindred in the Flesh are in Hell ; but where there 's a Spiritual Consanguinity , there 's no fear of perishing . Such as know Christ's Will and do it not , are Strangers to Christ , and he will say , I know you not : But if you that know to do good , do it , Christ will know you ; sure he will know his kindred , his Sisters and Brothers . 2. To know to do good , and do it , sets a Crown upon the Gospel : Rom. 16.19 . Your Obedience is come abroad unto all Men ; not your Knowledge , but your Obedience . When Christians do what they know , are eminent in Humility and Charity , when they walk exemplarily , this adorns Religion . To know to do good , and not to do it , hardens others in Sin , scandalizeth Religion , and makes People ready to turn Atheists . When some of the Spaniards came into Hispaniola , the Spaniards carriage being loose and prophane , the Indians asked them , What God they served ? they answered , the God of Heaven ; the Indians replied , Sure your God is not a good God that hath such bad Servants : Thus to know to do good , yet not do it , puts a scar in the Face of Religion , and brings an evil report upon it ; but to do what we know , Trumpets forth the Fame of the Gospel , and makes them that oppose it to admire it . 3. To know to do good , and to do it , entitles you to Blessedness . Iam. 1.25 . He shall be Blessed in the Deed ; not for the deed , but in the deed . God will not only pour golden Oil of Temporal Blessings on you , give you Corn and Wine ; but he will bless you with Salvation : Heb. 5.9 . He became the Author of Salvation to all them that obey . And that you may do what you know , beg the Holy Spirit . God hath promised to give us his Spirit , to make us walk in his Statutes , Ezek. 36.27 . Lex jubet , gratia juvat : The Word commands , the Spirit inables . The Word is a Star to direct us , the Spirit is a Load-stone to draw us . The Word Anoints our Eyes , the Spirit Guides our Feet into the Path of God's Commandments . 3 Doct. That he who knoweth to do good , and doth it not , is of all others most guilty ; to him it is Sin , Crimson Sin ; that is , it is heinous Sin , Capital Sin , Sin emphatically , Sin with a Witness , and punished with a Vengeance . Such an one is a notorious , desperate Sinner ; he knows he should abstain from such Sins , because the Law of God forbids them , yet he goes on in those Sins ; he knows he should do such Duties , because the Law of God enjoins them : Sanctifie the Sabbath , be just in his Dealings ; but though he knows to do good , yet he doth it not ; such a one is a desperate , prodigious Sinner , he Sins with a Witness : And the Reason is , because he that knows to do good , yet doth it not , he Sins presumptuously . Under the Law there was a Sacrifice for Sins of Ignorance , but for presumptuous Sins there was no Sacrifice . Numb . 15.30 . The Soul that doth ought presumptuously , the same reproacheth the Lord , and that Soul shall be cut off from among his People . Quest. What is it to Sin presumptuously ? Answ. To Sin presumptuously , is to Sin against the Light which shines into a Man's Conscience ; i. e. A Man is convinced , those things he doth are Sin : Conscience saith , O do not this great Evil : Conscience , like the Cherubims , hath a flaming Sword in its Hand to afright and deterr the Sinner , yet he will pluck the Forbidden Fruit : This is to Sin presumptuously . To Sin ignorantly , doth something extenuate and take off from the Sin ; it excuseth à tanto ; Ioh. 15.22 . He had had no Sin. It may be supposed , that if the Man had known the thing had been so Evil , he would not have done it ; but he that Sins knowingly is a Presumptuous Sinner ; he Sins with his Eyes open ; he is like one that hath a Torch in his Hand , and yet runs into the Pond and drowns himself . Iob 24.13 . They are of those that Rebel against the Light : This is desperate ; this is to be worse than Balaam ; for when he saw the Angel before him with a naked Sword , he durst not go on ; but the presumptuous Sinner , though he sees the Flaming Sword of God's Wrath before him , yet he will go on in Sin. O Sinner , thou art making way for thy own Torment , thou that sinnest against the Light of Conscience , thou stuffest the Pillow of Conscience with Thorns , on which thy Head must lie to all Eternity . If a Man Sins out of Ignorance ( saith Aristot. ) when he knows it he repents ; if out of Passion , when the Passion is over he weeps ; but he that Sins knowingly against his Conscience , he is set upon Sin , and he will hardly be reclaimed . Now there are two aggravations of this presumptuous Sin , viz. Sinning against the Light of Conscience : And , to know to do good , yet not to do it . 1. This sinning presumptuously against Conscience , is after Councils , Admonitions , Warnings . Such an one cannot say , he was never told of his Sin ; he hath had Ministers rising up early , who have told him what a damnable Thing Sin was , yet he would venture on ; so that now he hath no excuse : Iohn 15.22 . Now you have no Cloak for your Sin. After Reproofs and Caveats , now to persist in Sin , it gives a Dye and Ticture to the Sin. Thou that livest in Malice , Uncleanness , and neglect of Family Duty , think how often thou hast been warned of Sin. We read if the Prophet had warned another , Ezek. 33.9 . If thou warn the Wicked of his way , to turn from it , if he do not turn from his way , he shall die in his Iniquity ; this made Saul's Sin Presumptuous , and it is called Rebellion , because the Prophet had warned him , and given him express charge utterly to destroy Amaleck ; yet he spared Agag , and the best of the Sheep and Oxen , 1 Sam. 15.9 . This was Rebellion , and for it he lost his Kingdom . To Sin against Conscience , and to do it after warning , doth give an Accent to Sin , as the Dye to Wool , or as a Weight put in the Scale , which makes it weigh heavier : Oh! take heed all you that go on in Sin presumptuously ; there hath been a Trumpet blown in your Ears ; you have been told what Sin would cost you ; God himself will draw up the Charge against you , and this will be put in your Indictment , It was after warning . If a Sea-mark be set up to give notice , that there are Shelves and Rocks in isto loco ; yet if the Mariner will Sail there , and split his Ship , he is presumptuous , and none will pity him , because there was a Sea-mark set up to give him warning of the danger . 2. T is an aggravation to sin presumptuously against Conscience , when it is after Afflictions . After God hath made him hear the Voice of the Rod , he hath made him to feel Sin bitter , to read his Sin in his Punishment , yet he Sins ; his Sin was following Evil Company , and God hath punished him for it ; he hath almost wasted his Estate with riotous living , or he hath almost drunk himself Blind , yet he will not leave his Sin ; his Sin was Uncleanness , and his Body is diseased , and full of noxious Humours ; yet though he feels the smart of Sin , he retains the love of Sin ; the Arrow sticks in his sides , yet he Sins ; though God makes him sick with smiting , yet he is not sick of sinning : Here is an aggravation of Sin : 2 Chron. 28.22 . In the time of his distress , did he Trespass yet more against the Lord : This is that King Ahaz . Vse . 3. To know what is good , yet not to do it , is to Sin presumptuously , it is full of obstinacy and pertinaciousness ; it is so because Men can say nothing for their Sins , can bring no Reason , they can make no defence for themselves , yet they are resolved to hold fast their Iniquity : This is desperate wilfulness . Voluntas est regula , & mensura actionis : The more of the Will in a Sin , the greater the Sin. The Will gives a Dye to the Sin : Ier. 18.12 . And they said there is no hope , but we will walk after our own Devices , and we will every one do after the Imagination of his own Evil Heart : We are resolved upon it , though there be Death and Hell every step , we will march on under Satan's Colours : This made the Sin of the Devils so heinous , for which they are locked up in Chains for ever , because they were wilful in their Sin , they had no Ignorance in their Mind , no Passion to stir them up , there was no Tempter to deceive them ; but they sinned obstinately and out of pure choice . This is desperate , when Men will have the other Game at Sin , though it cost them their Souls . Vse . 4. Take heed of Presumptuous Sin. To Sin against the Light shining in your Conscience ; to know what is good , yet not to do it ; to know what is evil , yet not to avoid it . Take heed , I say , of sinning presumptuously after this manner . David prayed , Keep back thy Servant from presumptuous Sins , Psal. 19.13 . If God hath been so terrible against Sins of Infirmity and Passion , as we see in Moses and Vzzah : O how fierce will his Anger be against the Presumptuous Sinner ! Better never have known the Ways of God , than to know to do good , yet not to do it . Pilate sinned presumptuously , in condemning Christ ; he knew he did not well in it ; he knew that of envy the Iews delivered him , Matth. 27.18 . He confessed he found no fault with him , Luk. 23.14 . And God would have stop'd him in his Sin ; he admonished him by his own Wife ; She sent to him , have nothing to do with that Iust Man , Matth. 27.19 . And yet for all this he gave the Sentence against Christ : While he condemned Christ , his own Conscience condemned him . Oh! as you love your Souls , take heed of presumptuous Sins . Knowing what is good , yet not to do it ; knowing what is evil , yet not to avoid it ; this is very desperate : For , 1. Such kind of presumptuous sinning is ex consilio ; it is committed with much premeditation and fore-thoughts . The presumptuous Sinner doth not sin unawares ; but he doth project and cast in his Mind how to bring his Sin about ; just as Ioseph's Brethren did consult , and lay their Heads together how to betray the innocent . Sinners are said to plot Sin. Psal. 36.4 . He deviseth Mischief on his Bed. This doth put an Emphasis upon Sin , and make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of measure sinful , because the presumptuous Sinner , that knows to do Good , and doth it not , that sins against the light of this Conscience , is a deliberate Sinner , a Student in wickedness ; he beats his brains in the cunning contrivance of Sin , as Iudas in betraying Christ , and as those Iews that laid in wait for Paul. They were witty in the contrivance of Sin. Acts 23.15 . Signifie to the chief Captain , that he bring Paul down to you to morrow , as though you would enquire something of him more perfectly , and we ere he come near , are ready to kill him . 2. To know to do Good , yet not to do it , to sin presumptuously , against Conscience , is desperate , because this kind of sinning is accompanied with Pride . The Sinner knows the Mind of God , yet will act contrary to it : This shews Arrogancy ; he sets his Will above God's Will. Who is the Lord , saith Pharaoh ? So saith the presumptuous Sinner ; Who is God ? What is the Word , that I should obey it ? A proud Sinner will not endure to be controlled ; he slights the Precept , scorns the Threatning . No Toad swells so with Poyson , as the presumptuous Sinner with Pride ; Pride of Judgment , to approve that Sin which God hath branded ; and Pride of Will , to eat of that Tree which God hath forbidden . 3. To sin presumptuously , to know what is good , yet not to do it ; to know what is evil , yet persist in it , is accompanied with Impudency . Such a Sinner lays aside all fear of God ; he is worse than brutish . The Lion fears Fire ; but he fears not Hell-Fire ; like the Leviathan , he is made without fear , Job 41.33 . He lays aside the Veil of Modesty , he hath sinn'd away Shame . Zeph. 3.5 . The unjust knoweth no shame , he hath a Forehead of Brass . Jer. 6.15 . Nesciunt erubescere ; they were not at all ashamed , neither could they blush . He lays aside all Arguments . Mercy cannot be heard to speak ; the Judgments of God set themselves in Battel array , yet they cannot stop him , let what will come on it ; let God take it well or ill , yet he will go on in Sin. Here 's Impudency ! Iudas knew Christ was the Messiah , he was convinced of it , by an Oracle from Heaven , and by the Miracles he wrought ; and yet he impudently entertains a Treasonable Plot against him : Nay , when Christ said , He that dips his hand in the Dish with me , he shall betray me ; and Iudas knew that he was the Person Christ meant ; and Christ , when Iudas was going about his Treason , pronounced a Woe to him , Luke 22.22 . yet for all this he proceeded in his Treason . Thus sinning presumptuously is accompanied with Impudency . Such are so far from blushing , that they glory in their shame , Phil. 3.19 . 4. To sin presumptuously , to know what is Good , yet not to do it , is heinous , because it is Ingratitude : 'T is an high abuse of God's Kindness ; and God cannot endure , of all things , to have his Kindness abused . God's Kindness is seen in this , that he hath acquainted the Sinner with his Mind and Will ; that he hath not only instructed him , but perswaded him , made Mercy stoop and kneel to the Sinner ; he hath wooed him by his Spirit , that he would sly from Sin , and pursue Holiness . Kindness is seen in this , that God hath spared the Sinner so long , and not struck him dead in the Act of Sin. Kindness in this , that though the Sinner hath sinn'd against his Conscience , yet now if he will repent of Sin , God will repent of his Judgments , and the white Flag of Mercy shall be held forth . Ier. 3.1 . Thou hast plaid the Harlot with many Lovers ; yet return again to me , saith the Lord. But the Sinner is of a base , morose Spirit ; he is not melted with all this Love ; but his Heart , like Clay , hardens under the Sun. Here 's an apparent Abuse of God's Kindness ; and God cannot endure to have his Kindness abused . The Vulture draws Sickness from Perfumes ; so the Sinner contracts Wickedness from the Mercy of God. Here 's high Ingratitude ! 5. To sin presumptuously , to know what is good , yet not to do it , is a Contempt done to God. A Noble Spirit cannot bear a contempt : It is bad enough for a Sinner to forget God ; but it is worse to contemn him . He that knows to do Good , yet doth it not , he slighteth God : he cares not whether God he pleased or no ; he will have his Sin. Therefore the presumptuous Sinner is said to reproach God. Numb . 15.30 . The Soul that doth ought presumptuously , the same reproacheth the Lord ; every Sin displeaseth the Lord. To contemn the Authority of a Prince , is a Reproach done to him . The presumptuous Sinner , who knows to do Good , but doth it not , reproacheth the Lord ; though not explicitly , yet interpretatively ; by his presumptuous Sin , he makes as if God were either ignorant , and did not know his Wickedness ; or impotent , and were not able to punish him . How horrid is this to reproach the Lord ? There 's a kind of Blasphemy against God in every presumptuous Sin. The Sinner that knows what is good , yet will not do it , what is evil , yet will do it ; he contemns God ; and in contemning him , blasphemes him . Contempt is the highest Affront that we can offer to God ; and an Affront will make one draw his Sword. 6. To sin presumptuously , to know what is good , yet not to do it , is a bold Contest with God , a daring of God to punish . The Man that sins against Conscience presumptuously , and will not be reclaimed , doth in effect say , What care I for the Commandment ; it shall be no Check upon me , but I will go on in Sin , and let God do his worst . A godly Man is said to fear the Commandment , Prov. 13.13 . He dares not sin , because the Law of God stands in his way . He fears the Commandment ; but the presumptuous Sinner doth not value the Commandment ; he will sin in spight of God's Law. This is sawcily to contest with God , to throw down the Gantlet , and challenge God to a Duel . 1 Cor. 10.22 . Do we provoke the Lord to Anger ? Are we stronger than he ? Shall the Child go to fight with an Archangel ? This is the Folly and Madness of a presumptuous Sinner ; he dares God to his Face , and hangs forth the Flag of Defiance against Heaven . O then , good reason we should take-heed of presumptuous Sin , it is so heinous and desperate ! To him that knows to do Good , yet doth it not , to him it is Sin ; it is Sin with a Witness . Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously , knowing to do good , yet not to do it . 1. Is it not to sin presumptuously , when we live in the total neglect of Duty ? We know we ought to pray in our Families , yet do it not . Houses that have no Prayer in them , are the Devil's Houses ; and it is a wonder they are not haunted . Ier. 10.25 . Pour out thy Wrath upon the Families that call not on thy Name . Neglect of Family-Prayer , doth quasi uncover the Roof of your Houses , and make way for a Curse to be rain'd down upon your Table . To live in the neglect of Family-Duties , is not this to sin presumptuously , to know to do Good , and not to do it ? 2. Is it not to sin presumptuously , when we will venture upon the same Sins which we condemn in others ? Rom. 2.1 . Therefore thou art inexcusable , O Man , whosoever thou art that judgest ; for thou that judgest , dost the same things . As Austin speaks of Seneca ; He wrote a Book against Superstitions ; but quod culpabat adoravit : he worshipped those Images he reproved . Thou ( Christian ) condemnest another for Pride , and yet thou livest in that Sin thy self . A Father condemns his Son for swearing ; yet he himself swears : The Master reproves his Servant for being drunk ; yet he himself will be drunk . The Snuffers of the Tabernacle were of pure Gold : Those who are to reprove and snuff the Vices of others , had need themselves to be free from those Sins . The Snuffers must be of Gold. Is not this to sin presumptuously , to live in those Sins which we condemn in others ? 3. Do not they sin presumptuously against Conscience , who will sin in spight of Heaven ? Though they see the Iudgments of God executed on others , yet will adventure on the same Sins ? Exempla efficacius docent quam Praecepta . Dan. 5.22 . And thou his Son , O Belshazar , hast not humbled thy heart , though thou knowest all this . Though thou sawest the Judgments of God upon thy Father , God turn'd him to Grass for his Pride ; yet thou goest on in the same Sin. Ier. 3.8 . When for all the Causes whereby Israel had committed Adultery , I had put her away , and given her a Bill of Divorce , yet her treacherous Sister Iudah feared not ; but went and played the Harlot also . He is a bold Thief indeed , who sees his Fellow-Thief hung up in Chains , yet is not afraid to rob in that place . This is to run upon the thick Bosses of God's Buckler , Job 15.26 . To venture in Sin against all the Judgments and Threatnings of God ? 4. Do not they sin presumptuously ; they know to do Good , yet do it not , who labour to stifle the Convictions of their Conscience , and will not let Conscience speak freely to them ? They smother the Light of it ; like one that puts his Light in a dark Lanthorn , that it may not be seen . This the Scripture calls , holding the Truth in unrighteousness , Rom. 1.18 . They labour to blot out all the common Notions of God engraven in their Minds . 5. Do not they sin presumptuously , who know to do Good , but do it not ; who after they have felt the smart of Sin , it hath bred a Worm in their Conscience , a Moth in their Estate ; yet after all this , they again embrace their Sins ? Though this Viper hath stung them , they will put it again in their Bosom ; is not this to sin presumptuously , and to rebel against Light ? If there be any such here who are guilty in this high degree , know to do Good , but do is not , let them fear and tremble ; their Case is sad . The Wrath of God hangs over their Heads ; and that I may shew you you have cause to scar , and that I may beat you off from presumptuous Sins , let these things be seriously laid to Heart . 1. These presumptuous Sins , knowing to do Good , and yet not to do it ; knowing what is evil , yet not forbearing , these Sins do much harden the Heart . These are two of the greatest Blessings , a sound Judgment , and a soft Heart . But sinning presumptuously and knowingly , doth congeal the Heart ; it doth both wast the Conscience , and sear it , 1 Tim. 4.2 . By sinning knowingly , a Person gets a Custom of Sin ; and the Custom of sinning takes away the Sense of sinning . Ephes. 4.19 . Being past feeling . Tell the presumptuous Sinner , there are Treasures of Wrath laid up for him ; lead him to the Brink of Hell , and bid him hear the Roarings of the damned , and the ratling of their Chains ; bid him look upon the infernal Flames , and see the Devils , that must shortly keep him company , he fears not ; his Heart is like a piece of Marble or Adamant , that will take no impression . When Men know to do Good , yet do it not , their Hearts harden insensibly , and that is dangerous : Now they cannot repent ; that makes the Sin against the Holy Ghost uncapable of Pardon , because he that hath sinn'd it , is uncapable of Repentance . 2. Such as sin presumptuously , they know to do good , yet do it not , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-condemned . Tit. 3.11 . Being condemned in himself . The Sinner knows in his Conscience he is guilty ; he hath sinn'd against Warnings , Education , Conviction , so that his own Heart condemns him . When the Judge saith to the Malefactor , Thou hast committed such things worthy of Death , and the Evidence is clear against thee , What canst thou say for thy self that thou shouldest not die ? he is forc'd to cry Guilty . The presumptuous Sinner is self-condemned , and he will clear God when God judgeth him . Psal. 51.4 . That thou maist be clear when thou judgest . When God condemns the Prisoner , he will clear his Judge . 3. To know to do good , yet not to do it ; such presumptuous Sins make deep Wounds in the Soul. A Prick of a Pin fetcheth Blood ; but the Thrust of a Rapier brings Death . The least Sin fetcheth Blood ; but presumptuous Sins are like a stab at the Heart . 'T is a Miracle if ever such recover by Repentance . Every little Hole in the Tiling , le ts in Rain ; but a Crack in the Foundation , indangers the Fall of the House . Every Sin of Infirmity is hurtful ; but presumptuous Sin cracks the Conscience , and threatens the Ruine of that Soul. Presumptuous Sin makes way for Despair ; ( a deep Wound . ) Despair is the Agony of the Soul. Spira , in Despair , was like a living Man in Hell ; Despair did suck out his Marrow and Vital Blood ; it made him a very Anatomy . Now , to sin against the Light of Conscience , will bring to despair at last . The Sinner goes on stubbornly ; yet his foolish Heart tells him , all will be well : But when God begins to set his Sins in order before him , and Conscience , which before was like a Lion asleep , begins to be awakened , and roars upon him , and he sees Death and Hell before him , now his Heart faints , his Presumption is turn'd to Despair , and he cries out as Cain , Gen. 4.13 . My punishment is greater than I can bear . Now the Sinner begins to think with himself thus ; I would have my Sins , and I had them ; and I have the wrath of God with them . Oh , how foolish was I to refuse Instruction ! but it is too late now ; the Mercy-Seat is quite covered with Clouds ; I am shut out from all hope of Mercy ; my Wounds are such , that the Balm of Gilead will not heal . The more Presumption in the Time of Life , the more Despair at the hour of Death . 4. To know to do Good , and not to do it , to sin presumptuously , God may in just Judgment leave such an one to himself . It is a terrible thing when God shall say , Thou hast by thy presumptuous Sin affronted me , and provoked me to my Face , therefore I will give thee up to thine own Heart ; thou shalt sin still ; seeing thou wilt be filthy , thou shalt be filthy still . 'T is sad for a Man to be left to himself : 't is like a Ship without a Rudder or Pilot , driven of the Winds , and dashing upon a Rock . Rom. 1.21 , 24. Because when they knew God , they glorified him not as God ; wherefore God gave them up to uncleanness . What is the Condition of a Patient when the Physician gives him over , and leaves him to his own sick Palate ? Saith he , Physick will do him no good ; he may eat what he pleases ; for he will die . So God , after Men have sinn'd wilfully , gives them up to their Lusts ; let them do what they will , they are in a dying condition . 5. To know what is good , yet not do to it ; to sin presumptuously , is a great degree of the Sin against the Holy Ghost . Such as sin presumptuously , sin wilfully : Put but one Weight more into the Scale , add but Despight and Malice against the Spirit , and it becomes the unpardonable Sin. Though Presumption is not final Apostacy ; yet it comes very near to it , and a little matter more will make thee so guilty , that there remains no more Sacrifice for Sin. To sin presumptuously against Light , may in time bring on Malice and Despight to the Spirit . As it was with Iulian , who threw up his Dagger in the Air , as if he would be revenged on God : When once it is come to this , there 's but one step lower a Man can fall , and that is into Hell. 6. A presumptuous person , who knows to do Good , and doth it not , is possessed with the Devil ; Satan hath a great power over him : A Man that is resolved in Sin , let God and Conscience say what they will , I may say , as Acts 5.2 . Why hath Satan filled thy Heart ? The Prince of the Air hath blown on thee , and fill'd thy Sails , that thou movest so swiftly in Sin. In Christ's time , there were many bodily possess'd ; but in our time , I fear they have their Souls possess'd with the Devil ; she would have her Will licet Corpus & Animam in aeternum damnavit . May it not be said of such a Person , as Mat. 15.22 . My Daughter is grievously vexed with a Devil ? 7. There is little hope for such as know to do Good , yet do it not , know what is evil , but will not forbear . There were Sacrifices for Sins of Ignorance ; but no Sacrifices for Sins of Presumption . Numb . 15.30 . Indeed presumptuous Sinners hope all will be well . Prov. 14.16 . The Fool is confident . Such a Fool is spoken of , Deut. 29.19 . When he hears the words of this Curse , he blesseth himself , saying , I shall have peace , though I walk after the imagination of my heart , to add Drunkenness to Thirst ; the Lord will not spare him , but the Anger and Iealousie of the Lord shall smoke against that Man. Though the humble , penitent may fly to the Mercy of God , as to an Altar of Refuge ; yet God will pluck the presumptuous Sinner from this Altar . Exod. 23.7 . I will not justifie the wicked . Should God favour presumptuous Sinners , he should justifie the wicked , seem to like and approve all they have done ; but he will not justifie the wicked . So that such who rebel against Light , and sin presumptuously , there is little hope for such . The presumptuous Sinner stops his Ear to the Councels of the Word , vexeth the holy Spirit , tramples on Christ's Blood ; he rejects the Remedy , he necessitates himself to Damnation . 8. Such as sin presumptuously , that know to do Good , yet do it not ; know what is evil , yet will not forbear it , God refuseth all their Services . They sin against their Conscience , and yet come and worship God. God abhors their Sacrifice . Isa. 1.15 . When you make many Prayers I will not hear , your hands are full of Blood. For Men to sin presumptuously , and come and pray , and hear the Word , they do but provoke God the more . And take notice , such as live in Sin against their Conscience , when they pray most , God will punish them most . Hos. 8.13 . They sacrifice Flesh for the Sacrifices of mine Offerings ; but the Lord accepteth them not ; now will he remember their iniquities , and visit their Sins . They were highly guilty of Idolatry ; they had set up one Idol in Dan , and another in Bethel : Here they sinn'd presumptuously , went against Light , and now they come and offer their Sacrifices to God : Saith God , I will not accept your Offering ; now will I remember your Iniquities ; and while you are worshipping me , I will punish you . Now will I visit your Sins . Thus you see what cause you have to tremble , who are guilty in this kind ; you see your Misery . Besides all that hath been said , consider these Two Things . 2. You that sin presumptuously , that know to do Good , and do it not ; that know what is evil , yet will not forbear , you cannot sin so cheap as others ; though Sin will cost every one dear , yet it will cost you dearer . You go directly against Conscience , and if there be either Justice in Heaven , or Fire in Hell , you shall be sure to be punished . Some Places you use to say are dearer to live in than others ; it is dearer living in the City than the Countrey : Let me tell you , it is dearer sinning in the City , than in a blind Village , where they have not had the Means of Grace . To lye , cozen , and be drunk after the powerful Preaching of the Word , the Convictions of Conscience , the Enlightnings of the Holy Ghost ; this will put a Weight into the Scale ; it will make Sin the heavier , and Hell the hotter . 2. You who sin presumptuously , cannot take so much Pleasure in your Sin as another may have . One whose Conscience is less enlightned , though his Sin will be bitter to him afterwards , yet at present he may rowl it as Honey under his Tongue , and find Pleasure in it ; but you that sin against your Knowledge , you cannot have so much pleasure in Sin as he ; for Conscience will put forth a Sting ; and all the Threatnings of the Word will set themselves in Battel array against you ; so that you can have no quiet . He that hath the Tooth-Ach , doth not taste so much sweetness in his Meat as another . O presumptuous Sinner , every step thou takest in Sin , thou goest with a Thorn in thy Foot , and that Trouble thou feelest now in thy Conscience , is but the beginning of Sorrow . Quest. What shall we do that we may not sin presumptuously against Conscience ? Answ. Take heed of little Sins ; though , ( to speak properly ) there are no such things as little Sins , no little Treason ; but comparatively , one Sin may be lesser than another . Take heed of little Sins . The frequent committing of lesser Sins , will prepare for greater . A lesser Distemper of Body , if it be let alone , prepares for a greater Distemper . Being unjust in a little , prepares for being unjust in much , Luke 16.10 . Such as were at first more modest , yet by accustoming themselves to lesser Sins , by degrees their Sins have boiled up to a greater height . Jayl-Sins have begun at little Sins . 2. If you would not sin presumptuously , viz. knowingly and wilfully , then reverence the Dictates of Conscience ; get Conscience well inform'd by the Word , as you set your Watch by the Sun ; and then be ruled by it ; do nothing against Conscience . If Conscience saith , do such a thing , though never so unpleasing , set upon the Duty . When Conscience saith , Take heed of such a thing ; come not nigh the forbidden Fruit. Conscience is God's Deputy or Proxy in the Soul. The Voice of Conscience is the Voice of God. Do not stifle any Checks of Conscience , lest God suffer thee to harden in Sin , and by degrees come to presumptuous Sin. 3. Labour to have your Knowledge sanctified . Men sin against their Knowledge , because their Knowledge is not sanctified . Knowledge is like the Moon , Light in it , but no Heat . Sanctified Knowledge works upon the Soul ; it inclines us to Good ; it makes us fly from Sin. Sanctified Knowledge is like a Breast-plate , which keeps the Arrow of presumptuous Sin from entring . An Alphabetical INDEX of the chief Matters of this Book . A. ABstaining from external Acts of Sin , not sufficient to entitle us to Salvation . Pag. 879 Acts of Sin , how we may keep from them . 871 Adam , how long he continued in Paradise before he fell . 79 Adam's Sin , how made ours . 82 Adoption , what it is . 134 — From what , and to what it is . 135 Adopted Son , how free . Ibid. Adoption , the instrumental Cause of it . ib. Adoption , Signs of it . 137 Adultery , the heinousness of it , wherein it appears . 370 Adultery , how we may abstain from it . 372 Afflictions of the Godly , how they differ from those of the Wicked . 261 Afflicted , how they are happy . 262 Affliction , what kindness there is in it , when God seems most unkind . 525 Affliction , what profit is in it . ib. Afflictions , how they contribute to our Happiness . 528 Afflictions , how they magnifie us . 864 Aggravation of Adam's Sin. 81 Aggravations of the loss of the Kingdom of Heaven . 488 Angels , their Society , how can it add to the happiness of Souls , when God is infinite to fill the Soul with delight ? 474 Anthropomorphites Objection answer'd . 24 Aphori●ms about Sin and Forgiveness . 805 Apostacy from Religion , whence it proceeds . 485 Appearance of Evil , the mischief of it . 871 Arguments to persuade us to seek after obtaining the Kingdom of Heaven . 503 Arrians Error about the H. Ghost , refuted . 64 Arminians Objections against Perseverance . 220 Arminians deny Saints Perseverance , and why . 493 Assurance , what it is . 201 True Assurance , the difference between it and Presumption . 202 Assurance , its Excellency . ibid. Assurance , how to know if we have right to it . 204 Assurance , what we must do to get it . 203 Assurance , they that have it , how they must carry themselves . 205 Atheist , the wickedest Creature that is . 22 B. Baptism , what it is . 409 The Benefit of it . ibid. Believers , why they have not all the full enjoyment of Peace . 209 Believers Privileges at Death . 225 How they come to have those Privileges . 227 What they are . 228 How shall we know that we shall gain them at Death ? 230 Believers Privilege after Death . 231 Believers , when they enter upon possession of Glory . 233 Benefits of Believers at the Resurrection . 234 Benefits of God's Children , what they are . 138 Bodies , how shall we know they shall be raised at the Resurrection . 236 Since they must lie long in the Grave , what shall support us till then ? ibid. Bodies of the Saints shall be glorious at the Resurrection . 237 C. Cain went out from the presence of the Lord , what meant by it . 28 Call twofold . 127 Call effectual , the Means of it . 128 The Cause of it . ibid. The Qualifications of it . ibid. Cerinthian Hereticks , their Error . 94 Change in the new Creature , wherein it consists . 981 Charity , the excellency of it . 366 Children , wherein they are to shew their respect to their Parents . 353 Child of God , how it appears that he has worldly things in Love. 432 Children of God , how they should behave themselves to such a Father . 440 Christ , the several Names given him in Scripture . 93 Christ , why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word . 94 Christ is eternal . ibid. Christ a Prophet , how he teaches . 96 Christ , what are the Lessons he teaches . ib. Christ's Teaching , how it differs from others Teaching . 97 Christ , what we shall do to have him for our Teacher . 98 Christ , the Parts of his Priestly Office. 100 Christ , how he could suffer being God , ibid. Christ's Sufferings , wherein the greatness of them did appear . ibid. Christ , why he did suffer . ibid Christ , who he intercedes for , and what he doth in the Work of Intercession . 103 — How he intercedes . 104 How we may know that Christ intercedes for us . 107 Christ , how he comes to be a King. 108 In what sence he is a King , and where he rules , and what he rules by . 108 , 109 When will Christ deliver his People . ibid. Christ , how he came to be made Flesh. 111 Christ , why born of a Woman . ibid. — Why born of a Virgin. 112 How Christ thus born could be free of Sin. ib. Christ , why made Flesh. ibid. Christ , how we shall know that he is formed in us . 115 Christ , in what sence God exalted him , and how many ways . 118 Christ's sitting at the Right Hand of God , what is meant by it . 119 Christ , how he doth redeem us , and from what , and to what . 121 , 122 Christ , how he was made a Curse for us . 270 Christ , how he will preserve the Saints Grace till they come to Heaven . 439 Christ's Glory in Heaven , how it can stand with it to have a Fellow-feeling in our Miseries . 849 Christ , how he succours them that are tempted . 850 Commandments of God , how we must keep them . 292 — How we shall keep them . 295 Comforts of a pardoned Soul. 823 Comforts for those that bewail their want of growth . 470 Convictions , what makes them prove Abortive . 462 The Covenant of Works . 74 Covenant , why God made Man , with Adam and his Posterity in Innocency , and what it was . ibid. — Why he gave it to Adam , since he foresaw he would transgress . ibid. Covenant of Grace , what it is . 89 — What Names are given to it . ibid. Why God would make such a Covenant with us . ibid. Covenant of Grace , how it differs from that made with Adam . 90 Covenant of Grace , if Works be required in it . ibid. What we must do to be in Covenant with God. 91 To Covet , what it is . 382 Covetousness , the danger of it . 383 — How we may be cured of it . 385 Creation , what it is . 65 Creation and Generation , difference between them . 66 Creation , 2 things to be considered in it . ib. D Darling-Sin , otherwise called , our own , how it may be known . 492 , 869 Day of Judgment , how it appears there shall be one . 238 — Why it must be . ibid. — Who shall be Iudge . ibid. Deceit , how many sorts of it there are . 878 Decrees of God , what they are , and execution of them . 65 Deliverance of Israel out of Egypt , why God mentions it in the Preface to the Commandments . 257 Deliverances of the Godly and Wicked out of trouble , how they differ . 265 Deliverance , how it may be known that it comes out of Love. ibid. Deliverance , when we are fitted for it . ibid. — How we should praise God in a right manner for it . 266 Desires unfeigned , how they may be known . 463 Desires after Heaven , wherein they come short . 488 Dignity of such as have God for their Father , wherein it lies . 427 Directions to obtain Pardon of Sin. 826 Directions to such as have overcome Temptation . 858 Doing of God's Will , why so requisite . 512 Doing Duty unseasonably , an effect of Satan's Temptation . 844 Doves , we should be like them in three respects . 972 Drunkenness defaces God's Image as much as any Sin. 969 Duty of Christians , it is to be settled in the Doctrine of Faith. Prelim. Disc. 1 — This is accomplished by being well grounded . 111 Duties of such as have their Sins forgiven . 825 E Earth , whether it did bear Thorns in Innocency . 67 Elect People , how we shall know that we are of it . 820 Encouragements to Faith in Prayer . 444 Encouragements to Hallowing of God's Name . 453 Encouragements to Perseverance . 501 Chief End of Man , what it is . 1 Enjoying of God , two fold , and what . 9 Eternity of God. 33 — Comfortable to the Godly , and frightning to the Wicked . 34 Evidence of Pardon , why it may not appear for a time . 818 What Evil we should pray to be delivered from . 860 Examine we must our Sins and Graces . 417 F Faith , why more the condition of the New Covenant , than any other Grace . 90 Faith , the Kinds of it . 124 Iustifying Faith , what it is . ibid. Faith , how it is wrought . 125 Faith , the preciousness of it , wherein it lies . ib. — How it justifies . ib. Faith , why it should justifie and save more than any other Grace . 126 Faith , how to know if it be true . ibid. — How to judge of the growth of it . 127 Faith , a most precious Grace , and how it comes to be so . 398 True Faith , how it may be known . 400 Faith , how it comes to be strong . 502 Fallen Man could be restored no other way but by God's assuming Flesh. 111 False Witnessing , what is condemned under it . 379 — The Evil of it . 381 Father , who meant by it in the Fifth Command . 350 Father in Heaven , how we shew our Honour to him . 429 Forgiveness of Sin , what it is . 804 Forgiveness of Sin , the necessity of it . 812 Forgive others , how can we when God only forgives Sin ? 828 Forgive , how we must . 831 G Gifts , whether sufficient for the Ministerial Office. 965 Give us this day our daily Bread , the meaning of it . 537 Why 't is said give us in the Plural 540 Why 't is called our Bread. 541 Bread , what is meant by it . 542 Glory , what is comprehended in it . 231 God's Glory , what we are to understand by it . 1 To glorifie God , wherein it consists . ibid. Glorifie God , why we must do it . 2 — How many ways we may do it . 3 God's Glory , how we shall aim at it . 4 Glory , who bring none to God. 8 God's Glory , who fight against it . ibid. Glory of God ought to be preferred before our Personal Concerns . 537 God is the chief God , and how . 11 God , that he is proved . 20 — What he is . 24 God is a Spirit , what is meant by it . 24 God , how he differs from other Spirits . ibid. God , how we may conceive his being a Spirit without making an Image or Resemblance of him . 25 God , what kind of Spirit he is . 27 God , there is but one . 59 God from what , and to what he calls men . 128 God , how we shall see him . 231 God is a King , and how . 455 — What it requires of us . 456 — 'T is a Comfort to the Godly , and Terrour to the Wicked . 457 God , what it is to make him a God to us . 273 What it is to cleave to him as our God. 275 God , what it is to have other besides the true God. 276 [ God spake all these Words ] how we must understand them since he has no bodily Organs . 249 God , how he comes to be our God , and what it implies . 252 — How we may know it . ibid. God , in what sence he is a Father . 426 God's being Father to Christ , and to the Elect , how differ . ibid. What makes God our Father . ibid. God , wherein it appears that he is the best Father . ibid. God , that he is our Father , how to know it . 428 That God is in Heaven , what we may learn from it . 442 God's Name , what is meant by it . 446 God's Name dishonoured by all sorts of Persons , and how . 451 Grace , how a Christian may be said to grow in it . 215 The right manner of growing in it . ibid. Why Grace must needs grow . ibid. Grace , why we should grow in it . ibid. — How to know when we grow in it , and when not . 217 — How to comfort them that don't grow in it . 218 Grace , why called a Kingdom . 460 Greatness of Sin , an Argument for Pardon . 817 H Happiness of having God for our Father , wherein it lies . 433 Hallowing of God's Name , what is meant by it . 446 — When we may be said to do it . ibid. Hallowing God's Name the Character of a Godly Person . 450 How we may Hallow God's Name . 455 Heart , how it may be bettered . 992 Hell , how we shall know we are delivered from it . 269 Hell's Torments consist of two parts . 865 Holiness of God , what it is . 47 Our Holiness wherein it consists . 48 Holiness , how we may resemble God in it . 49 What Honour is due to Political Fathers . 350 What Honour is due to Spiritual Fathers . ibid. Holy Ghost , what is meant by its Power overshadowing the Virgin. 112 House of Bondage , a Type of Israel's Deliverance from Sin. 266 House , why 't is put before the Wife in the Tenth Command . 387 Humiliation , wherein it comes short of Grace . 462 I Idolatry , how we may be kept from it . 281 Idolatrous Places , a great Blessing to be delivered from them . 258 Idolatry , why we are so prone to it . 258 Illumination and Conviction , how many ways a Man Sins against it . 392 Illumination , when it comes short of Grace . 462 Image-Worship , the Evil of it . 299 Image of Christ , whether we may lawfully make it . 280 Image , or resemblance , of God , if none lawful , how shall we conceive of God aright . 281 Impotency , why God suffers it to lie on Man that he cannot keep the Law. 389 In dwelling-Presence of the Spirit , how to know if we have it . 204 Infallibility and certainty of the Kingdom of Glory , wherein it appears . 479 Infant-Baptism proved . 410 — The benefit thereof . ibid. Intercession of Christ , what are the Fruits of it . 105 Invocation of Saints unlawful . 880 Joy in the Holy Ghost , what it is . 211 Divine Joys , when God usually gives his People them . ibid. Joys , Worldly and Spiritual , the differences between them . 212 This Joy to be sought for , and why . 213 — What we shall do to obtain it . 214 This Joy , those that want it , how we shall comfort them . ibid. Judgment general , when it will be . 238 — How it will be performed . 239 Justice of God , what it is . 50 Justice of God , how it stands with it for Sin committed in a Moment , to punish it with Eternal Torment . 269 , 396 Justified Persons , in what sence they are redeemed from Sin. 122 Justification , what is meant by it . 131 — The ground of it . ibid. The Material , Meritorious , and Efficient Cause of Justification . ibid. — The Essence of it . ibid. — The Instrument of it . ibid. — The End of it . 132 Our Justification , whether from Eternity . ib. Justification , Positions about it . ib. Justification and Sanctification , how they differ . 808 K What Kingdom is meant in the Lords Prayer 458 Kingdom of Darkness , how many ways a Natural Man is in it . 459 Kingdom of Grace , why we should pray that it may come into our Hearts . 460 Kingdom of Grace , how we may know it is set up in our Hearts . 462 Kingdom of Grace , what we shall do to obtain it . 467 Kingdom of Grace , when it increases in the Soul. 468 Kingdom of Glory , what is meant by it . 471 Kingdom of Heaven , what it implies . ibid and 476 The Blessedness of being there . ibid. Kingdom of Heaven , wherein it excels all other Kingdoms . 477 This Kingdom , when it shall be bestowed . 479 Kingdom of Heaven , why we should so earnestly pray for it . 480 Kingdom of Heaven , how we shall know it is prepared for us . 485 Kingdom of Heaven , what advances a Man may make to it , and yet miss of it , and whence it is . 487 — What we shall do that we may not miss of it . 489 Knowledge of God. 32 Knowledge the Chief Work of Conversion . 998 Knowledge to do Good , why not followed with Practice . 999 L Law , whether we may go to it for Debt . 829 Lead us not into Temptation , the meaning of it . 832 Live to God , what it is . 5 Lord's Supper , what it is . 413 — What are the Ends of it . 414 Lord's Death , how we are to remember it in the Sacrament . 414 — Holy Supper , why we are to receive it . 415 Lord's Supper , whether it be oft to be administred . 415 — Who are to receive it . ibid. — How we may receive it Worthily . ibid. Loss will befal us , if we give over doing God's Will. 519 Love , what it is . 245 — Wherein its formal Nature consists . ibid. Love to God , how it must be qualified . ibid. Love to God , what are the visible Signs of it . 246 How we shall do to Love God aright . 248 To Love any thing more than God , is to make it a God. 277 Love to God , how it must be qualified . 289 Love God , how we may know whether we do it . ibid. Love to God , incentive to inflame it . ●90 M. Man being in honour , abideth not ; how the Rabbins read it . 79 Man , why he does not obey God , though he knows his Duty . 244 Master , how he must demean towards his Servants . 353 Means to bring our Will to God in Affliction . 535 Means for obtaining the Kingdom of Heaven . 494 Means conducing to Perseverance . 502 Meditation , a Means to help us to Heaven . 499 Meditation on the Kingdom of Glory , what Effects it has . 509 Mercy of God , what it is , laid down in several Positions . 53 Mercy of God , Properties of it . 55 Mercy of God , what we must do to be interested in it . 56 Mercy , how many ways God is said to shew it . 285 Mercy , how we may know if it belong to us . 287 How shall we do to get a share in it . 288 Misery of Man by the Fall , two-fold , and what . 86 Mistakes of Sin being pardoned when it is not . 826 Moderation , in what Cases 't is good . 975 Moral Law , is it still in force to Believers ? 270 Moral Persuasion not sufficient to convert a Sinner . 979 Motions of the Spirit , how they may be known from a Delusion . 498 Motion , how to know when it comes from our own Hearts , and when from Satan . 834 Murder , how many ways 't is committed . 360 Murder , the heinousness of it . ibid. N. Name of God , how we may take it in vain . 295 Natural Man's opposing Sin , how it differs from the New Creature 's opposing it . 982 Necessity why the Kingdom of Grace should be encreased . 469 Neighbour , how we may be kept from coveting what is his . 388 New Creature , what it is . 977 The several Causes in it . ibid. New Creature , does God give a new Soul in it ? 978 New Creature , what kind of Work it is . ibid. New Creature , the Counterfeits of it . 979 New Creature , how far one must put off the Old Man , that he may be one . 982 New Creature , the necessity of being so . 984 What we shall do to be so . 985 O. Obedience , how it must be qualified so as to be acceptable . 242 Arguments , or Incentives to it . 244 Means in order to attain it . ibid. Obedience , perfect to the Moral Law , cannot be given . 388 Original Sin , what Names it has . 82 Original Sin has something Privative and Positive in it . ibid. Original Sin , the Vniversality of it . 83 The Effects of it . ibid. Original Sin , why God leaves it in us after Regeneration . 84 P. Pardon of Sin , why so few seek after it . 811 Parents , how they should carry it towards their Children . 357 Right Participation of the Sacrament is in three things . 419 Peace , the several kinds of it . 207 Peace Spiritual , whence it comes . ibid. Peace , whether graceless persons have it . 208 False Peace , the Signs of it . ibid. True Peace , the Signs of it . ibid. How to attain it . 210 Perseverance , by what means effected . 219 Perseverance of Saints , how we may prove it . ibid. Perseverance , Motives to it . 222 Means that may be used for it . 223 Perseverance of Saints built upon three unmovable Pillars . 493 People of God , why so frequently in an afflicted state . 260 People of God , how he delivers them out of Trouble . 263 Why he brings them out of Trouble . 264 Pleasing God , what it implies . 60 Prayer , what it is . 421 Why made to God only . ibid. What are the Parts of it . ibid. The several sorts of it . ibid. What Prayer is most like to prevail with God. 422 Prayers , in what order we must direct them to God. 425 Praying in Faith , what it implies . 443 How we may know that we do so . ibid. Pray in Faith , how we may do it . 445 Prayer a sovereign Means to elude Temptations . 857 Power of God , how it seen . 43 Presumptuous sinning , what it is . 392 , 1001 Presumptuous Sin , how we may keep from it . 1007 Promises of God , two things in them to comfort us . 57 Properties of bad Debtors , wherein we have them . 803 Prosperity , the danger of it . 530 Providence of God , That and What it is . 69 Positions about it . ibid. Providence of God , how exerted towards Sin. 70 Prudence and Holiness , wherein a Christian joyns them together . 973 Punishment of Sabbath-breaking . 348 Q. Qualifications of our Intercessor , what they are , 103 Qualifications and Properties of the Kingdom of Heaven . 476 Qualifications of God's Mercy . 285 R. Redeemed , how we shall know that we are of the number . 123 Regenerate Person , what Comfort he may have under the imperfections of his Obedience . 390 Repentance , the Counterfeits of it . 401 Repentance , the Advantages of it . 403 How we may attain a penitential Frame of Heart . 404 Repentance , the Ingredients in it . 806 Resignation to God's Will in Afflictions , how it may be obtain'd . 523 Resurrection , by what Arguments may it be proved . 235 Righteous , shall they only be raised . ibid. What Rocks of Support there are for tempted Souls . 848 Rule of Obedience , what it is . 242 S. Sabbath , why God appointed it . 332 Seventh-Day - Sabbath , why we do not keep it . 332 Sabbath , why the first day of the Week substitute in place of it . 332 Sabbath , how we are to sanctifie it . 334 Sacrament , what Names and Titles are given it in Scripture . 412 Saints in Glory , whether know each other . 232 Saints , why God suffers them to be buffetted by Satan's Temptations . 847 Sanctification , what it is . 139 The Counterfeits of it . 140 Sanctification its necessity , wherein it appears . 141 What are the Signs of it . 142 How it may be attained . 144 Sanctified Persons , have they all Assurance ? 201 Sanctified Persons , whether they have such an Assurance as excludes all doubting . ib. Sanctified Persons , whether they have all true Peace . 209 Satan's Temptation , the Subtilty of it . 80 Satan's Malice in Temptation . 832 Satan's Diligence and Power in tempting . 833 Satan's Subtilty in tempting . 834 Satan comes upon us at two times in our weakness . 836 Satan tempts five sort of Persons more than others . 83● Satan , why he sets chiefly on our Faith. 842 Satan , by what Methods he disturbs the Saints Peace . 846 Satan , in what respect he is the evil one . 876 Scriptures , how proved to be the Word of God. 13 Scriptures , why called Canonical . 15 Scriptures , a compleat Rule . ibid. Scriptures , what is the main Scope and End of them . ibid. — Who shall have the Power of interpreting them . ibid. Scriptures , how should we so search them as to find Life . 18 Seasons Satan tempts in . 834 Seasons when God delivers his People out of Trouble , what they are . 264 Self-Murder , how many ways one may be guilty of it . 364 Self Examination , what is required to it . 416 What it is . ibid. By what Rule it must be done . ibid. Why it must be done before we approach the Lord's Table . ibid. Servant , how he must honour his Master . 351 Serpents , how we must be like them , and wherein not . 967 Sin committed in time , why it should be punish'd to eternity . 34 Sin , the Evil of it obvious in its Original and Nature . 76 — In the Price paid for it , and the Effects of it . 78 Sin of our first Parents , what it was . 79 Sin , why called a Debt . 802 — In what sence it is the worst Debt . ibid. Sin , how we may know that it is forgiven . 819 Sin , the Evil of it . 860 Sin , worse than Affliction . 862 Sin , how we may so reprove it , as to love the Person . 974 Sins , how we may know they are pardoned . 286 Sins of God's People more provoke him than those of the Wicked . 874 Sin , worse than Death and Hell. 865 What Sins we should particularly take heed of . 869 Socinians Error about the Second Person of the Trinity . 63 What Sorrow goes before Forgiveness . 806 Soul-Murther , who are guilty of it . 365 Soul , the Excellency of it . 801 Soul-dress , for receiving the Sacrament , wherein it consists . 416 Souls deserted , that want assurance how they may be comforted . 205 Spiritual , what it is to be so . 25 Spirit , how it can be said to be grieved . 77 State of Nature , is a Kingdom of Darkness . Submission to God's Will , what it is not . 520 Submission to God's Will , what may stand with it , and what not . 521 Submission to God's Will , what it is . ibid. When we do not submit to God's Will in Afflictions . 523. Subtilty of Satan to make Men miscarry in the use of Meat . 838 T Temptations , whence they come . 832 Tempted , two cases of them spoke to . 852 Temptations of Satan , means to defeat them . 855 Temptation , what good may come out of it . 858 Theft , whence it doth arise . 377 — How many sorts of it there are . ibid. — What are the aggravations of it . ibid. Vain Thoughts , how they come in , in hearing the Word . 340 — The Evil of them . 341 Vain Thoughts , how we may get help against them . 342 Vain Thoughts in Prayer , how we may cure them . 422 Tongue , how it is Evil. 986 Evil Tongue , the several sorts of . 986 , 987. Tongue , rules for governing it . 991 Tongue , Sins , Motives to beware of them . 993 Torments of Hell , what they are . 473 Trinity of Persons proved . 62 , 63 Truth of God. 57 U Visiting Iniquity , what is meant by it . 282 Unchangeableness of God. 36 Unchangeable God , how to get a part in him . 38 Unpardoned Soul , how miserable it is . 816 Vorstius Objection against God's Vbiquity answered . 27 W Several Ways of Satan to tempt Men. 853 Weariness in well-doing , what occasions it . 994 — The Evil of it . 996 Means to keep us from being weary in Well-doing . 997 Will of God , what is meant by it . 512 Will of God , how we are to do it , that we may find acceptance . 515 Will of God , how we may Evangelically do it . 516 Will of God , how we may come to do it aright . Wisdom of God , wherein it appears . 40 Wisdom and Innocence , necessary Qualifications of a Christian. 966 Wisdom , wherein it chiefly consists . ibid. The Word 's effectually Working , what is meant by it . 404 Word , how it may be read effectually . 405 — How it may be heard effectually . 406 World , why God made it . 66 World , in what sence it is Evil. 877 What Worship is most suitable to God. 25 To Worship God in the Spirit , what it is . 26 Wrath to come , what we shall do to escape it . 397 A Catalogue of BOOKS sold by Thomas Parkhurst , at the Bible and Three Crowns , near Mercers Chapel in Cheapside . In Folio . THE Christian Directory , or Case of Conscience . Catholick Theology . Methodus Theologica , all three by Mr. Richard Baxter . A Sacred Poem on the Glory of Heaven . Rushworth's first Vol. Crook's Hypocrite . Keach's Metaphors . Strong on the Covenant . Burgess on the Corinthians . Taylor on Christ's Temptation . Horton on the Psalms . Gell's Remains . A Dialogue between Timothy and Titus , about the Articles of the Church of England . Isaac Ambrose's Works . Pool's Annotations on the Bible . Pembroke's Arcadia . Manton's Third Vol. of Sermons . Dr. Lightfoot's Works . Gurnall's Christian Armour . Dr. Horton's 100 Sermons . Nostradamus's Prophecies . Melvill's Memoirs . Marvell's Poems . Daillé on the Colossians . Cook 's Mirabilia . Clark's Martyrology . The Acts , Decisions , Decrees , and Canons of the Reformed Churches in France ; being a most Faithful and Impartial History of the Rise , Growth , and Decay of the Reformation in that Kingdom ; their Confession of Faith , Speeches , Letters , Cases of Conscience , &c. By Iohn Quick , Minister in London . Dr. Owen's Discourse of the Holy Spirit . — on the Hebrews , Second Vol. — on the Hebrews , Third Vol. In Quarto . Baxter's Saints Everlasting rest . — Church History and Councils . — History of Counsels inlarged and defended . — Apology for Nonconformists . — Second Defence of Nonconformists . — Apology against Eight Men. — Treatise of Episcopacy . — Disputations of Church-Government . — Life of Faith : First of the Sermons Preach'd before King Charles the Second . — English Nonconformity . — Naked Popery . — against Dodwell and Shirlock . — Which is the True Church . — Catholick Communion , against both Extreams , in six several Controversies . — Moral Prognostication . — Search for English Schismaticks . — Farewel Sermon : Published by himself . — Alderman Ashurst's Funeral Sermon . — Mr. Iohn Corbet's Funeral Sermon . — Glorious Kingdom of Christ. — Reply to Mr. Tho. Beverly's Answer . — National Churches . — Church Concord . — Penitent Confession , and necessary Vindication . — Power of a Christian Magistrate . — Disputations of right to Sacraments . — Disputation of Justification . — Church Told against Bagshaw . Ark on the Covenant . Brown's Gospel-Churches . Brightman on the Revelations . Bulkley on the Covenant . — Critical Enquiries . Boyse's Sermon . Charlton's Enquiries into Humane Nature . Child's Pilot's Sea-Mirrour . Clarkson's Poetical Divinity of Papists . — No Evidence for Diocesan Churches . Corbet's Nonconformist's Plea. Clark against Postlewait . A Dialogue between a Protestant and a Jew , and a Papist and a Jew . Doolittle's Protestant's Answer to where was your Church before Luther . Caryl on Iob. Elton on the Commandments . Greenhill on Ezekiel : First Vol. — Second Vol. Humphrys's Nonconformist's Third Step. Frysell's Sermons of Grace and Temptation . Bishop Hopkins on the Commandments . Humphrys's Middle Way . — Peaceable Disquisition . Notes, typically marginal, from the original text Notes for div A65285-e2580 Q. I Ovid. 2 Chr. 11.15 . Notes for div A65285-e6660 Q. II. * Id verum quod primum . † Veritas opprimi patest non supprimi . * Que regit Syder a sagit ubera . Notes for div A65285-e9860 Q. III. Notes for div A65285-e11190 Q. IV. * Iovis omnia pl●na — Notes for div A65285-e20610 * Not the posse , but velle . Notes for div A65285-e76110 * Bene esse . Notes for div A65285-e84590 Removenda . Promovenda . Notes for div A65285-e88680 * Vox faucibus haeret Notes for div A65285-e98520 3. Notes for div A65285-e103720 Casus . Non mirum . Tristis . Notes for div A65285-e107830 Miosis . Notes for div A65285-e120700 * Brugensis . Notes for div A65285-e123840 * Bern. Notes for div A65285-e125870 * Hierom. Notes for div A65285-e127590 * Macrobius * Die Dominico nihil aliud vacandum nisi ad pietati● munia . 1. A Promise of Joy. Psal. 37.4 . 2. Of Honour . 3. Of Earth and Heaven . Notes for div A65285-e129120 Eccles. 12.5 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Son as well as Servant . * Bern. Notes for div A65285-e131200 1 Cor. 9.7 . * Arist. * Davenant Reason . Notes for div A65285-e133130 * The Eye is the first part Ravens pick out . * Plutarch . † Validiora sunt Exempla quam verba . Notes for div A65285-e135060 Isa. 1.21 Acts 9.4 . Notes for div A65285-e139510 1. Excellency of the Soul. 2. Excellency . Notes for div A65285-e141530 Plutarch . Sen. Notes for div A65285-e148100 Surius of Luther . Notes for div A65285-e150040 Ainsworth . Notes for div A65285-e151550 Ambrose . Epiphan . Luke 3.20 * Ex uguue Leonem . Luther . August . * Cyprian . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 Chron. 15.13 . * Rev. 3.2 . Mat. 7.6 . Exod. 19.12 . * Aug. * Crede & manducasti . Aug. Luther . Notes for div A65285-e174950 Calvin . Aug. Tertull. Aug. Calvin . Aristot. Rom. 1.30 . 2 Sam. 12.11 . * Bern. 2 Sam. 18.2 . Gal. 5.17 .